142553806 Ifa Dida Volume 1 Meji Popoola

a.

i'l

lfá Dtdá

An Invitation to lfa givination

Volume ONE

Copyright @ 2008 by : A5éfín Media LLp

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First Edition

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preparation The autho(s) and publisher have made every effort in the of this book to ensure its utmost accuracy of the quality and . . book information present here within. However, the information in this the is sotd without warranty, either expressed or implied by any of Ís nor the publishers or its Jart¡es s caused or alleged to be caused ál"ntt, will be lly by the information in this directly, book.

mention I inciden

and their The opinions expressed in this book are solely those of the author(s) informants, and are not necessarily those of the publisher(s)'

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Preface Mine is a story of gratitude. For more than 11 years, Darkness work' They saw no reason whv and arf his agents were activefy at be fight in the rife of

:li::L, :l?,ilití.li::1

strue

thei;rdil ñü;H neo ; irrey nái.r,é¿ series

jte4

Mine is trufy a story of gratitude. My story wirf be Srrgte$ in prover!. proverb, they say, is the horse that sentence rides; in the rár. vein, sentenóe is the horse that proverb rides' If any sentence gets los! *u proverb to search for ¡t. My proverb comes from the Hory scripture in otura offmu (otura IretQ). In this stanza, rfa

,..

iü,

Kf bááj+_beáje ó máa beá j€ K.y." ó_Iáa tun ge Uq t,qitnnf$ó

--

DláfilnAbgrq A bü fi¡n Obe

Aw

tor"'Ílili,"'iil¿"##*i:?:: Translation Let the Spoilers continue to spoil things in

We shaf l continue to mend

ü.,b,

front

rrr-dil;

This was lfá,s message forAbQrS, And also for Qbg, tne fn¡fe

t¡,"

ñélji"

*n":.!l?

w31e bgth fishtins for supremacy They were advised to oñergog

when Abgrg, the Needre, had not exhibited his potentiars, he was foved bv ail. one day, tñe rnire,,..il"JÁiré .no assefted thar werf Qbé, Abgrg was too smaff, ro_o and too rra¡fto ltay in the same ry*perienced, prace, move in the same group w¡th or him. "what ir-*,e m"aning of this? we had been movins tose[her *iil.'óri proorem]t;;';;ü ume. why rhis now?,, Abfré queried' Qo* rnr*"ru4Iiñrt *ár;J;:'row, r hate your race. r

I

1

;

can no longer bear to have you around me any more. You are worthless and useless!" AbQr€ could not believe his indeed. He however made

ears. The development made him very sad it clear to Qbg that OlÓdümare gave him his

own talent and potentiats which were quite different from those of Qbq. This only annoyed Qbg the more and he set aside a date that he will exhibit his potentials so as to show AbQrQ that they did not belong to the same class. On the appointed day, bundles of clothes were rolled out. Qbq set out to cut them into pieces. Before long, he finished. All the clothes were in bits and pieces. After this, those present demanded to know what use the rags, bits and pieces could be put into. Qbq was at a loss on what to do ner,t" He left the scene in a state of confusion. Those present packed all the pieces and dumped them in the refuse site.

When AbÉrÉ saw altthese rags, bits and pieces, he was strongly convinced that those materials cannot and must not be left to waste. He knew that they could still be made useful. He looked for thread and began to knit the rags together. He made Dañlki, shifts, trousers, agbádá, bübá, kerñbe, frla, dandógó etc for men. He also made 9élé, head-gear,IrÓ, wrappel bübá, scarf, blouse, underwear, stockings, etc for women. What had hithefto been considered a waste was turned into useful commodities. What was thought to be useless was made to be valuable by AbÉre. When people saw this, they concluded unanimously that AbQrQ was by far superiorto Qbe. They saY: Ab$r$ o wáá dé o' QgbQn Qbe B'Qmgdé kékeré bá gbQ'Fá

Ad'grüfágbe Abereo,QgbQn Obq

Translation Here comes AbQrE, the Elder brother of Qbq If a Youth is well versed in Ifa He will be dreaded and respected by Elders All hail AbQrQ, the Elder brother of Qbe

As from that moment hencefofth, the potentials of AbQrQ, the Needle, became well known to all. Mine is a story of gratitude.

The potential exhibited by Abqrq became a big threat to the other Elders. They felt that he must be stopped at all costs and by all means. He must not be allowed to exhibit all these potentials. Darkness must envelop his life, they concluded. They forgot however that as small and as frail as AbQrQ was, he could not be swallowed by any fowl. As a matter of fact, even an elephant could not swallow AbQrQ! The plans began. Ab€rQ must be stopped and run aground. He must be made to suffer untold hardship. The Chief Cutlass summoned an extraordinary meeting of other Chief Blades. The meeting of the 16 Chief Blades centered primarily on how to urgently find something decisive to do in order to stop Ab€r€. After much deliberations, it was decided that AbQrQ must be summoned to hear the verdict of the 16 Chief Blades, even though none of them cared to give him the chance to defend himself or even hear his own side.

The 16 Chief Blades handed down the following verdicts; one, AbQrQ's mother, who was a daughter of $ángó and Ifá, and whose name means

$angó adds to honour must never be called his mother again, he must never communicate with her againi two, he must never exhibit his talent anywhere again; and three, anything he knew or did must be in the name of the Chief Cutlass or any of the other Chief Blades. After delivering these verdicts, AbQrQ was summarily dismissed.

Knowing thatAbQrQ was a strong willed person they knewthatthey needed to do more than that in order to stop him. As soon as AbQrQ left, they sent telephonic and telepathic missiles to him. They also forgot that uprisings could affect an innocent person and make him suffe1 but curses could have no effect on an innocent person. Mine is truly a story of gratitude.

When Abqrq left, he was overwhelmed with grief and pains. These were the same Elders he had all along given their due honour and respect throughout his life. He had worked for, and assisted them in his own little ways. Why should they be the same people planning his downfall. He searched his conscience to see whether he had offended them in any way before that time. He was totally convinced that he never did anything against them, or even against anyone else for that matter. He however remembered this stanza in Qgqlmulg (QSeIwórl) where Ifá says: Qq€ nl ñS€ lórrjo-lóñjo Iwórl nl ngq loñjo-lonjo

Dlá fi¡n Qmgkünrin pupa roró OkéApá Eyl tl wqn ñbá ro'jQ ikrl le s'álede qrun Fbg ni wQn nl kówáá 9e

NjeIfáéwoni moqe

Tl mo fi gb'odl i wgn o Emi ó pe k'ólówó llé-Ife ó má má nl Ifá éwo ni mo ge Tl mo fi gb'odl i wgn o Emi O pé k'álaya llé-Ife ó má má fQ

Ifáéwoni mose Tl mo fi gb'odl i wgn o Emi o pé k'áboyún llé-Ifq ó má má bl

Ifá éwonimose Tl mo fi gb'odl i wgn o Emi O pé k'ónflé llé-Ife ó má má kQ Ifáéwoni mose Tl mofi gb'odl i wgn o fnlkanosQrQfiln mi Kl n relé lqq wl Ifá éwo ni mo ge Tl mo fi gb'odl i wgn o Ifá nl lálál nf klnnl-klnnl gmgdé Lálál nllrádQágbahgbá FsQ-esE loun ó fi gégun eni tl nperf oun o Fso-esq

Translation Qgq dangles precariously without fa lling

Andlwófl swings sideways without

breaking

i

Letter from the Publisher team of traditional lfá A5éfín Media LLP wishes to thank the collaborative in compiling this magnificent work' researchers and scholars, for their efforts vast body of knowledge we call lfá' tfá Didá,furthers the understanding of the ever been written on the subject of lfa' Until now, nothing of this magnitude has eiá tn(ffiá poetic stanzas) for the first 16 major vet this work most áátoiÁ"tions (called Olodu), which according to Ifálo¡ the first 16 major estimates contain áppio"¡tátef 1,800 Ese combinations.

has;ii'ié

Nonetheless,thisisahistoricmasterpieceandVo|11e''oneofaful| collection' comprehensive encyclopedic seventeen-volume

book

tfá D¡dá is the first with its detailed explanation of the full ]fá literary corpus, practitioner' the novice'

to tne ifá of its kind to bring lfá's deeper understánding as a multi-volume collection' pácraged and to the scholar of African pninsoprrüs, collection' and to be an Aséfín Media is pleased to publish this multi-volume of the coded messages within the integral part of prototiñgá'n"* unoéistanding ancient lfá tradition. gnd cherished by we trust that lfá Dídá -Volume one, will become a masterpiecg persons alike' Ifá Didá is one great lfá devotees, researchers and interested body of knowledge we call lfá' contribution toward comprehend¡ng the énol"t. V9lyme One of a Congratulations, once again for completing-this ;ñé6ne colleciion - a tiue encyclopedia of Ese- lfá'

Publisher

Aséfín M¿dia

u-P

eMail : [email protected] UK Office: 020-8144-5005 www.Asefin-Media.com

\

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Dedication To Maria-Elena Montiel for standing firm against, and saying NO to Darkness and its agents, on that day when ail séemed lost. I shallforever

be grateful.

Contents

Page

Dedication Contents Preface Chapter 1- Eji Ogbe Chapter 2- Oyeku Meji Chapter 3- Iwori Meji Chapter 4- Odi Meji Chapter 5- Irosun Meji Chapter 6- Owonrin Meji Chapter 7- Obara Meji Chapter 8- Okanran Meji Chapter 9- Ogunda Meji Chapter 1O- Osa Meji Chapter 11- Ika Meji Chapter L2- Oturupon Meji Chapter 13- Otura Meji Chapter t4- Irete Meji Chapter 15- Ose Meji Chapter 16- Ofun Meji

1087

Glossary

1185

Index

1

I,23

r97 257

32r 37! 437

507 567 661

739 819 877 947 1025

of

These were lfá's messages to the light-complexioned youth 0 ke -A pa land Who was being accused with the intention of eliminating him completely He was advised to offer gbg He complied

Alas, Ifá what have I done To deserue their malice?

f never stopped the wealthy from progressing Ifá whatwas myoffence To warrant their enmity? f neverstopped anyonefrom enjoying hisspouse

Ifáwhatsindid Icommit To deserue their hatred?

I never prevented a pregnant woman from having a safe delivery Ifá what ill had I done To make them hate me so? f neverstopped anyonefrom completing his propefi Ifá what was my crime To deserue this odium? Nobody had ever kept any secret with me For meto expose itto others Ifá whatwas my inadequacy To bring aboutthis hatred? Ifá declares that since I harbour no malice against any youth And shows no hatred againstanyelder Gradually, should I overcome all those who are against me Systematically, this shall manifest! W¡th this assurance from Ifá, AbQrQ took his solace. AbQrQ was totally convinced that the whole world may change, what Ifá says will never change. Mine is a story of gratitude. Up till today, Darkness and all his agents are st¡ll at work. Somehow, Light cont¡nues to penetrate and displace Darkness. For this, I am eternally grateful to Olódümaré, OÍ, InlnmglQ,OFiga, ImglQ, Egrtngtln, Oró and true

friends. But these Elders who had vowed never to stop their nefarious activities,

what can one do about them? Come to think of it, not all Elders are against this AbSrQ. Some of the Elders are still using AbQrS to knit dresses of all designs. If the sun insists that we should not look at its face, we might as well lookatthe moon. Of course! To those who do evil everyday, what can we do? All we need do is to follow what Ifá says inlka-Funfun (Ika Ofun). In this stanza, Ifá says: Kl ¡kú ó má pa gni tó Tó ñ dá'n¡ l'óró Tl a báil

jgmáa rl'raawa K'Arün má pa gnitó Tórtgb'erolka Ká

jl jl

Tlabájl jq máa rl'raawa B'Órl bá yl nllQ bó bá p€ Yóó pada wáá d'orf ire ni .... Ká

Translation May Death spare those who wake uP And inflict pain on others Wheneverwewakewake up Let us continue to see each other MayAffliction spare those who wake up And plan evil againstothers When we wake up Letus continueto see each other If one suffers for long Such person willsucceed in the end ....

Many of the Elder Cutlasses are still around when this AbQrQ picked the b'tts and pieces of Ifá clothes and knitted this dress. When Ifá says Y€s, nobody c?ñ sd}l ho; Mine is truly a story of gratitude. For over 11 years, it was planned that this AbQrQ shall amount to nothing in life. That was their plan. It was not suppofted by the Divinities. There is nowhere in Ifá that it was said that a devotee shall not face tribulation; what

we have is that true devotees shall always overcome. This is why forever grateful. In

I

am

Iwofi-Wówó (Iwóii-QSe), Ifá says: IwOrl wowó-wowó IwOrl wokün-wokün IwOrl wokün tán kl o tóó wo'dg Dlá filn 'Lánlnkún Tl wqn nl eléyll O g'gmg o ówaa d'é,ylnwá Kl gtóó m'fdu nl Baba o ó d'e,ylnwa

Translation Iwóñ who perceives money AndlwO¡'lwho perceives okün beads LetlwOrl lookatokün beads before looking at brass Ornaments This was lfá's message for Qláffnkún Whom people say shall never amountto anything in life It is in the end Thatyou will knowthat [dr: (Ifá) is the Fatherof all It is surely in the end

This AbQrQ, whom they said shall never be anything ¡n life has now been blessed by Ifá to knit this E¡)-Ogbe to Ofun-Ue¡'i together from bits and pieces. Truly, Fdu ¡s the Father of all. Mine is undoubtedly a story of gratitude. Abgru Abgye,

$. $91ágbadé PópóQlá.

Chapter 1 \\

EJI OGBE

tl II

tt ll

Chapter

En

1

osbé

Alias: Efi OnflQ, Ogbé Méji A.

l. -lkgsQdáyé lfá says that for the person for whom this OdD is revealed during

or-ttétódü to succeed in life, there is the need'to, among other thingS serve his/her Oli with a big live catfish. lfá says that if this is done, he/she shall not lack any of the good things of life. He/she shall succeed where others had failed. A stanza in E¡) Ogbé in support of this assertion has this to say: Ojúmg mQ, mo r'ire-r'ire Kütükütü ljénf mo rTwá-rTwá IXá fún Akápó WQn nf kó feja ArQ bg'ri Kó tóó fojú kan ire

Translation When the day dawned, I saw lrein abundance Very early four days ago, my destiny manifested This was the lfá cast forth e Akápó Who was advised to serve his Oli with a cat fish Before setting his eyes on allthe /re of life

Akápó was an lfá devotee. He followed the dos and don'ts of ltá in all the things he was doing. He studied lfá extensively and was very good in it.

One day, his Baba /fá asked him to prepare for his freedom. The ceremony was very solemn but eventful. Shortly after this, he went for

ii ,j,ono" lfá consultation in orderto determine his success chances in life. The Awo advised Akápó to use a big live catfish to serve his Ofi so that he would have peace of mind and comfort in his life. He was assured that he would really succeed in life, but doing this would also enhance his success chances. He complied. Soon after this, Akápó dreamt of success, he was having the feelings that he would surely succeed in life. Four days after having this dream, he received some clients who paid him a huge amount of money with the promise that many more money was coming where that came from. Before long, he became very wealthy. With wealth, he was able to secure a good spouse of his dream. The wife gave b¡rth to many children for him, including sets of twins. He also had several aides who assisted him in his dayto-day activities. He built several mansions and had many horses in his stable. He was indeed very comfortable as the Babaláwo had predicted. He was full of joy and gratitude to Olódümaré. OjúmQ mQ, mo rf re-r'ire Kütü kütü tjénf mo rTwá-rTwá Dtá filn Akápó WQn nf kó fejaArQ bg'ri Kó tóó fojrl kan ire Akápó feja ArQ bg'ri

Akápó fojrt kan're Ó ri're ajé ó ri're aya ó ri're gmg Ó ri're gbogbo Ó ri're alkú, baálQ grQ Ñ¡6 arq, arawárQ wá ná o, árQ o OjúmQ mQ, mo fi're(t're ArQ,ara wá rQ wá na o,árQ o Kütükütüljénf mo f'wá ri'wá ArQ, arawárQ wá ná o, lrQ o

Transtation When the dawned I saw lretn abundance

lfa Dida: An invitation to lfa Consultation

Very early, four days ago my good destiny manifested This was the lfá cast forAkápó Who was advised to serve his Oliwith a live catfish Akápó has now offered ArQfish to his Oli And he set his eyes on all /re of life He gotthe /reof wealth And thatofa good spouse And thatof good children Andthatof good houses And thatof long life, the king of all /re NowArQ, we are quite comfortable, ArQ The daydawned and I saw /re in abundance ArQ we are quite comfortablé ArQ, the catfish Very early four days ago, good destiny manifested ArQ, we are quite comfortablé ArQ,the catfish

lfá says that the person for whom this OdD is revealed shall be very comfortable in life. All what he/she need to do is to follow the instruction of lfá atalltimes.

2.

lfá says that it foresees all round /RE for the person for whom E¡)-Ogbé is revealed. lfá says that it shall replace Death with Wealth, Sadness with Joy, Grief with Celebration, Loss with Longevity and Want with Surplus. lfá says that he/she shall live and die a happy person.

Odü,lfá says that Death shall be converted to Financial Well-being; Affliction to Spouse; Contention to Child-bearing opportunities; and Loss to Longevity. lfá says that there is the need for this person to offer qbg known as 'ARÚXORE or AnÚXAeQru.lA'. Sacrifice materials include, two pigeons, two cocks, two rats, two fish, four kolanuts, four bitter kola, four alligator peppers, and money. On all these, lfá say's In this

Qtqq-tqe-tqq QrQQ-rge-rQQ

4

il

,¡'ono"

Qtqqtq taá kO'¡é QtqqtOq láá gbé'nú u rQ Qgbln tá eá fff kq'lé Kótó éyi táaá fff gbé'nú u r$ Dlá fif n Qrúnmllá Müq fi Ajogun mgrin ká wgn mQ'lé l'Ótu ffq Ti Baba lé wgn, lé wgn T'i won ó lo

Translation Qto0-tqq-tQé QrQQ-rqg-rQQ

Separately do we erect our homes Separately do we live in the homes The wisdom with which we erect our homes ls not as much as that with which we live in those homes These were the declarations of lfá to Qrrlnm)lá When fourAjogun invaded the cityof llé-lfQ And he evacuated them without success Theysimply refused to go

The inhabitants of llé-lfQ were ovenruhelmed with the problems being caused byAjogun. TheseAjogun were lk(t (Death), ArDn (Affliction), E"¡Q (Contention), and ÓfO (Loss). When alltheir efforts to chase these Ajogun away failed, they approached Qrúnmllá for assistance. Qrúnmllá went to work. He tried all he knew to no avail. Out of frustration, Qrúnmllá decided to leave llé-lfQ and neverto return there again. On his way out of llé-lfQ, he met some of his former students. They were Amósü and AmQrQ. They inquired from him what was wrong. Qrúnm)la explained to them about his inability to chase away the fourAjogun causing problems for the inhabitants of llé-lfe. Both Amósü and AmQrQ persuaded Qrr1nm)la not to give up. They prevailed on him to let them go for lfá consultation. He agreed; and togethe¡ they went to the groups of Awo mentioned above for lfá

lfa Dida: An inv¡tation to lfa Consuttation

consultation. These Awo were also QrrJnmlla's ex-students. They consulted lfá and Eji-Ogbé was revealed.

The group of Awo assured Qrrlnm)la that the four Ajogun would be chased away, and in their places would be the tRE of Ajé (wealth), Aya (spouse), Qmq (children) and ogbó (Longevity). Qrúnm)rá was advised to offer góg as stated above. He complied. After this, he was asked to take four bitter kolas and four alligator pepper to the crossroad where four roads met. He complied. After the sacrifice, Qrrlnmlla took the bitter kolas and alligator peppers to the roadsides with four paths together with Amósü and AmQrQ. when they reached the four crossroads, they met lk(t (Death). Amósü and AmQrQ advised Qrúnm)la to throw one bitter kola and one alligator pepper at Death. He did. lmmediately these seeds hit Death, he began to run away. Amósü and AmQré asked QrrJnmllá to follow him. The three of them did. Before long, Death fell down. When they reached where he fell, instead of Death, they met a lot of money. órúnmlla was surprised. Amósü and AmQrQ however told Orúnmllá that Dea th is the owner of Wealth. They said that anyone looking for money without any other consideration whatsoever is a sure candldate for death. untimely death, forthat matter.

They returned to the crossroad with four parts and they met ArDn (Affliction). Qrúnmlla threw the two seeds at him. He began to run away. They followed him. Before long, Affliction fell down. when they reached where he fell, they met Spouse. Amósü and AmQré told Qrúnmilá that Spouse is the owner of Afftiction. They said that if any man has no control in his desire for, and enjoyment of , women, he is a sure candidate forAffliction. On the other hand, if a woman has no control in her desire for and enjoyment of men, she is a sure candidate

forAffliction.

They returned to the crossroads and they met fiQ (Contention). They threw the two seeds at him. He ran. They followed. EjQ fell. when they reached the spot where he fell, they met children. Amósü and

il ,¡,ono. AmQrQ explained to Qrúnmllá that contention is the owner of children. They said that the moment a person is matured, the person will be looking for an appropriafe spouse. He or she will 'talk'. The talking is in itself a form of contention. lf it has been taking too long to secure a spouse of his/her choice, the 'Contention' will become more consisfe nt. After getting his/her choice, then there will be 'contention' on pregnancy and child-birth. lf the wife did not conceive in time, the 'contention'will be more than ever before. The 'contention'will leave the couple's home and move to other people's homes such as the homes of experts, advisers, relatives and so on. When the woman eventually succeeded in becoming pregnant, there will be more 'contention'. When the woman has finally delivered of a baby, the'contention' is increased in folds. Talking to the baby and teaching the baby how to talk and behave are senous talking busrness . To go to schodlto complete the schooling, to travél and to celebrate the child's achievements entail 'contention'. Not to have a child does not preclude anyone from engaging in this 'contention'.

They returned to the crossroads and met OfO (Loss). Qrúnm'ilá threw the remaining two seeds at him and he took to his heels. They followed him. Loss fell down. When they arrived at the spot where loss fell, they saw Longevity. Amósü and AmQrQ told Qrúnm)lá that Loss is the owner of Longevity. They said that if a person is too old he/she shall be experiencing terrible /osses - /oss of memory, loss of dear ones, /oss of energy, /oss of vitality and so on. Those who are suppose d to bury him/herwould be the oneswhom he/she would point to thei r tom bs to othe rs.

Qrúnm)lá returned to llé-lfQ a happy man. He was glad that he had been able to accomplish hls mission. That was how Qrrlnm'ila was able to chase away the Ajogun of lkrl, Arün, fiQ and OfO and replaced them with the lre ofAjé, Aya, Qmg and Ogbó respectively.

Qtqq+ee+qq 7

Ifa Dida: An invitation to lfa Consultation

ArQQ-ree-rQQ Qtqqtq taá kq'té Qtqqtqq táá gbé'nrf u rQ 9gbQn tá aá f¡¡ kó'lé Kó tó éyi táaá fii gbé'nrt u rg

tliá

frf n

Qrúnmllá l*üüq ti Ajogun mgrin ká wgn mQ'lé l'ótu lfq Tt Baba lé wgn, lé wgn

fiwgnólg f;bq ni wqn nf kó wáá ge Ó gb'fbg, ó rú'bg F wá bá ni nl wQwQ ire gbogbo

Translation Qt0q-tee-tqq QrQQ-rqq-rQQ

Separately do we erect our homes Separately do we live in the homes The wisdom with which we erect our homes ls not as much as that with which we live in those homes These were the declarations of lfáto Qrúnm)lá When fourAjogun invaded the city of llé-lfe And he evacuated them without success Theysimply refused to go He was advised to offerebo He complied Before long, not too far Join us in the midst of abundant success

lfá says that it shall able to replace Death with Wealth, Affliction with

spouse, contention with children and Loss with Longevity. lfá however cautions this person to be moderate in his/her pursuit of

wealth, sexual pleassure, and all opportunities in his/her life so as to avoid harming himself/herself in the process.

3.

lfá says that it foresees all lre for the person for whom this Odü is

ii t¡'onr, revealed

.

lfá says that he/she is presently exper¡enc¡ng some

hardships which could be making him/her to contemplate harming himself/herself or inflicting other social, physical or mental pain on himself/herself. Because of the way he/she has been behaving recentty, he/she has given other people cause to write him/her off and conclude that nothing good can ever come from him/her again. lfá says that he/she must have a change of attitude and must never lose hope. lt is not too late for him/her to succeed in l¡fé he/she will definitely succeed in his/her lifetime. There is need to offer gbg with two white pigeons, two cocks, two hens, two guinea-fowls and money. He/she also needs to feed lfá with four rats, four fish, palm-oil, gin and money. On these, lfá says.

f uttt já fáyá lu'tQ tf á filn YéyéAlS-tI{e Tó fQyIntI m'ójrl gkún sünráhün ire Fbg ni wQn nf kó wáá ge

gbogbo

Translation The dead fall trap fell and hit its chest on the ground This was the declaration of lfá to Yéyé-Ale-fi-lÉ When she was weeping in lamentation of her inability to succeed in life She was advised to offer gbg

Yéyé-AlQ-tl-le, (the night of my success has not yet fallen), was a failure in all aspects of life. She had no money, she had no husband, she had no child, she had no home, and she had bad health. In fact, nothing seemed to work for her. To compound the problem, she had been losing confidence in herself and her ability to succeed in life. As a result of the way Yéyé-Ale-fi-lQ was carrying herself, she became a nuisance to all her neighbours. Also, because of her pessimism, those around her were equally infected and she was completely


written off.

one day, she went to the Babaláwo mentioned above just for the fun of it. The Babaláwo however diagnosed her problems correctly and

went further to assure her that she would succeed in her life and that the night of her success had not yet fallen. She was equally advised to have a change of attitude and a change of perception of herself. She managed to do all and she became hopeful that she could still make it in life after-all. There ls hope, there is future.

soon after this, her wealth improved, she started plaiting hair for others. She was able to make some money. She started a small business of her own. while going on her business, she met a man she loved. Before long, they got married. A year after, she gave birth to her first baby. But surprisingly, the birth was a set of twins. She was very happy and she lived happily for the rest of her life. There is hope forthe clientforwhom this Odü is revealed. He/she still has future. He/she shall still reach the very peak or his/her goals in life.

f nm¡a fáyá

tu'tQ

tXá filn YéyéAlg-tl-le Tó fQyIntI m'ójrl gkrf n sünráhün ire gbogbo f;bg ni wQn nf kó wáá se Ó gbg'bg, ó rú'bg Kó pÉ, kó jlnná lre gbogbo wá ya dé tütrf ru ñ¡E atE ajé klt téAwo

f;yln wá Kénimá r'Edú pin o f;yln wá Alg aya klf léAwo fyln wá Kgnf má r'f;dú pin o Eyln wá Alg ire gbogbo klf bAwo 10

ii

,¡'ono"

fyln wá Translation

The deadfall trap fell and hit its chest on the ground This was the declaration of lfá to Yéyé-Ab-ti-lÉ When she was weeping in lamentation of her inability to succeed in life She was advised to offergbg She complied Before long, nottoofar All ire came trooping in The nightof wealth has notyetfallen foranAwo There is hope, there is future Let no one lose hope on fOu There is hope, there isfuture The night of all ire has not yet fallen for an Awo There is hope, there isfuture Let no one lose hope on fOu There is hope, there isfuture

lfá says that this person shall be blessed with the lre of wealth, spouse, children, befitting home and means of transportation. He/she must never leave the path of lfá at any time whatever.

4.

Ifá says that this person needs to offer gbg because of the four Ire that are looking for him/her. Howeve; he/she shall be able to secure three of the four Ire if the necessary ebo is offered. No matter what was done, only three of the four Ire shall be his/hers. The four Ire being mentioned by Ifá are wealth, jewelries, spouse and Enini. Ifá says that he/she shall be able to get the first three Ire but will miss Enini, the foufth lre. Ifá says also that he/she needs to be listening to the advice of a woman very close to him/her. The woman ¡n question may be his/her mother, wife, blood relation or friend, The advice the woman is offering to him/her will eventually be invaluable to 11


him/hen There is also the need for this person to offer gbg with two pigeons, two hens and money. He/she needs to feed Ifá with four rats and four fish. And more importantly, he/she needs to feed EEr: Qdara with one [mg, Brown rat, and 160 cowries. These cowries will be strung together and woven round the rat and stuck upright in front of Egu Qdara. He/she also needs to take his/her bath four times on the day that this Odü is releaved. He/she will also change dresses four times after bath on thatday.

This person must also avoid going out of his/her house for one full week. Ifá says that the three Ire being referred to by Ifá will come to him/her within one week. If everything is not gotten on the specified days, at least the foundation of the three Ire shall be laid within the period. In this wise, it is not advisable for him/her to go out in order that the spirits responsible for ushering in those Ire shall meet him/her at home when they come visiting. On these, E¡) Ogbé says: Inájójóójó Inárefr Ótun tq6 pa lqlóQlS ÓOnin-tnrdnrán-ánrán ÓrcnQtQsá lq réé wQ frarifngbáko, gbájü

Ógblyindkunlgo DráfúnAjé Qmq g wgnlódeftrrni

AbüfúnOkun Qmg q wo¡Iódelra¿e

|fúfinOmidan Tíggmqwgntódeikgpa NfjQ fr wQn rilq rdé wQ s'rlé Qr,nnma bara lr!\ AgDoruUregun

12

d

mi

ii pbq ni wSn rír lú w{n wáá

,¡'onu"

9e

Translation The fire burns and burns And goestothe Ocean bankto rest The sun shines and shines And goestothe River Bankto set The breeze sweepsthe plain and forest And goes to the back ofthe ocean to recess These were lfá's declarations to Ajé, Wealth Their offspring in Ibf rf And to Okün, beads Their offspring in Irádá And to Omidan, the beautiful Damsel Their offspring inlkgpa When they were going to reside in the home of Qrunm'llá, my

fatherAgbgnnlrégrln They were advised to offer fibg

Ajé, wealth; Okün, expensive bead; and Omidan, a beautiful damsel grouped together and they were all willing to go to Qrúnm'ilá's home to stay permanently throughout their lives. The three of them learnt that Qrúnm'ilá had the patience, maturity, mental and emotional capability to take care of them and make them comfoftable. They therefore went to the Awo mentioned above for Ifá consultation.

In the home of the Awo, they were assured that they had made the best choice ever. They were told that they would enjoy their lives and they would live in comfoft and happiness throughout. They were also advised to offer qbg with two pigeons, two hens and money. They complied. Shottly after, they set out on their journey to 0rúnm'llá's house. Bó o bá dá'fá tán Kl o dá'fá gwq kan de

ml 13

lfa Dida: An invitation to lfa Consuftation

fitn Enini Tll qqmgdianlwarun Mjq tl ñlg réé wq sl|é Qrunmllá, bara á mi Agbgnnlrégrtn fibg ni wqn nl kówá ge Ddá

Translation After cast¡ng your own Ifá Help mecast mine before I return This was lfá's declaration to Enini, the Dew The offspring of Ajánfwárun When going to reside in the home of Qrrlnmllá My father Agbgnn'lregun He was advised to offer gbg

Enini, the Dew, on his own also sent somebody to go to the home of the Awo mentioned above to help him find out ¡f will be advantageous for him to go and take his permanent residence in the home of Qrúnm)lá. He was assured that it would be fruitful to him. He was advised to offer gbg with two pigeons/ two hens, his sash and money. He simply ignored the advice of the Awo. He went and joined Ajé, OkUn, and Omidan on their way to Qrúnmllá's home.

it

Nñkan rlbltl tl rrt'ojU Olerun-un be wa Dlá fr¡n Qrunmlla Tl ire merin ó forl kó tltllü fún fbg ni wEn nl kó wáá ge

Translation Something big and heavythat is coming from the sky This was Ifá's declaration to Orúnmllá Whom four Ire will be waiting endlessly for He was advised to offer gbg Business was down for Qrúnmllá. He had no money at that particular point in time. To eat became a serious problem for him. consequently, 14

il t¡'onou he went to the Awo ment¡oned above for Ifá consultation. He wanted to know what he needed to do for fortune and progress to smile at him. The Awo assured him that he would succeed in life. He was told that, as at that period, four Ire had been looking for him. He was told that

he should not go out of his home for seven days so that these Ire would meet him at home whenever they came calling. The Awo assured him that the lre would come within the seven days specified for him. Qrúnmllá was however warned that if these lre did not meet him home, they would not stay. He was also instructed to take his bath four times that day and put on his very best attires. After this, Qrrfnm'ilá was advised to offer gbg with two pigeons, two hens and money. He was also told to feed FSU Qdará with one brown rat and 160 cowries. He was told to bind the cowries together with a string, tie it round the brown rat and give it to Egü. The Awo added that Egü Qdara would direct the four Ire to his home and that failure to feed Egü might make Egü to refuse to assist him in his effoft to secure these lre. Qrunmila offered the gbg but failed to feed ESU Qdara. Qrúnm'llá went back home and was ready to stay at home for seven days as advised. Epü Qdara could not see what Qrúnmllá was supposed to give him. He (EpU) went to QrUnm'ilá's house to demand for it. Qrúnmllá did not give it to him. Qgúnfún¡1lQyg, Qrúnm'ilá's wife, however advised her husband to give Esu the rat and the 160 cowries. Qrrlnm'llá did not heed the advice. The second day, the four Ire who had been asking everyone they met to direct them to Qrrf nm'ilá's home eventually came across those who knew the house. They were well directed. A few blocks to Qrúnm'llá's house, they met Egü Qdara. They asked Egü Qdará if he knew the shoftest route to Qrúnmllá's house. Egü responded that he was living in the next house to Qrúnm1la. He said that Qrúnm'lla had just told him (ESU) a few moments ago that he (Qrúnmllá) was going to the farm and would return the next day. These Ire said that they would go 15

ffa D¡da: An invitation to lfa Consultation

and stay somewhere and go to meet QrúnmIla the following day as they could not go to his home in his absence. That was how Qrúnmllá missed the four Ire the second day that he offered the AbA.

on the third day, Egü Qdara went to Qrúnm)la to ask for his brown rat and 160 cowries. He was not given. QgúnfrlnnleyQ also pleaded with her husband to give Egü hislbg to no avail. The four Ire slept under the shade of a big tree in the outski¡ts of the town. They woke up very early in the morning, tidied themselves up in preparation for their encounter with Qrúnm]la. when they estimated that Qrunmllá ought to have been back from the farm at that period, they set out. On their way, they met Egü edárá. This time around, he had taken up another identity. He told them that he was Qrúnmllá's student and that Qrúnm'lla had gone to the house of one of his clients and would not be back for three days. The four Ire decided to wait atthe outskift of the town forQrúnm)lá to return. On the sixth day, Egu Odara

wentto Qrúnmllá's house to askfor his rat and 160 cowries. Again, he was not given. QpúnfrrnrrlQyQ insisted that Qrúnmllá must do it unfailingly, or else she would pack out of his house. unfortunately, Egu Qdará had left Qrúnmllá's house when Qrúnmllá himself decided to give Egu Qdara thelbg. In the middle of the sixth day, Egü Qdara went to the town. And again he changed is identity. He used ashes to rub every paft of his body and was weeping. when asked why he was weeping, he said that Qrúnmllá had a terrible accident and died that morning. All of the four Ire began to weep. The weeping of Egü was more profound than that of the others. At a stage, Egü began to shed blood instead of tears. The five of them wept until late in the evening. Egu left when it was very dark and promised to come and meet the four Ire in the morning and inform them about how the burial ceremony went. They asked him to come and that after his briefing, they would like to return to their respective locations. 16

ii

,¡'ono"

When the sun was overhead that day, Enini, one of the four lre, went out and committed suicide with the sach which he failed to offer as gbg material. That was how it remained only Aje, Okun and Omidan. Very early the following day, the seventh day, Qrrlnmllá offered to Egü Qdara the rat and 160 cowries as expected. He added a bottle of gin for Egü Qdara to consume.

Immediately the lbg was offered, Epu Qdará returned to the three remaining lre at outskift of the town. And again, he changed his appearance. He met the three of them mourning the demise of both Qrúnmllá and Enini. He greeted them and asked them why they were weeping. They responded that they had come to stay with QrrlnmIlá only for them to learn that Qrúnm'ilá had died. As if that was not bad enough, one of them also committed suicide. Egu Qdará then told them that the person who informed them that Qrúnmllá had died had misinformed them. He assured them that he was just coming from Qrúnmllá's house and that Qrúnmllá was hail and hearty. He showed them the bottle of alcohol that he had just been given by QrúnmTlá and shared the content with them. He later urged them to follow him to Qrúnm)lá's house as Qrúnmllá had been expecting them in the last seven days.

They all trooped to Qrúnmllá's house. It was joy that had no bound for them when they met. The three Ire lived in Qrúnmllá's house forever and ever. jojóójó Iná r'etl okun lqq pa lqhqlq Ina

OOrr¡n-Un ránrán-ánrán Ó r'etl Q$sa lg ree wQ

Efuufu gba'ko, gbá 5ü ó gbQyln okun lg o Dlá filn Ajé

gmgqwgn Iódelblnl 17


A bü

filn Okün

9mg g wgn lóde lrádá Dlá fitn omidan Tff Sgmq wgn lqde lkgpa

Mjg tl wqn nlg réé wQ silé Qrunmllá bara mi

Agbgnnlrégún fbg ni wqn nl kl wón wáá ge Bó o bá dá'fá tán Kl o dá'fá gwq kan dé ml Dlá fitn Enini Tll 99mg Ajenlwarun

Nljq ü ñ¡q réé wq sllé Qrrrnmllá, bara a

mi

Agbonnlrégrtn Fbg ni wqn nl kó wá 9e Nñkan rlbltl tl ñtojr¡ Qlorun-un bo wa Dlá filn QrUnmlla Tl ire mgrin o forl kó tltlltl fun Fbq ni wOn nl kó wáá ge

ó gb'gbg

,6rít'bg

Ko p€ o, Qná o jln F wa bá ni bá'yQ g wáá wo're o

Translation The fire burns and burns And goestothe Ocean bankto rest The sun shines and shines And goes to the Lagoon Bank to set The breeze sweepsthe plain and forest And goes to the back ofthe ocean to recess These were lfá's declarations to Ajé, Wealth Their offspring inlblnl And to Okün, beads Their offspring inlrádá And to Omidan, the beautiful Damsel Their offspring inlkgpa When they were going to reside in the home of QrrJnmllá, my 18

ll

,¡'ono"

fatherAgbgnnlrégún They were advised to offer fibg After casting your own Ifá Help me cast mine before I return This was lfá's declaration to Enini, the Dew The offspring of Ajárfwárun When going to reside in the home of Qrunm)lá My father dg bgn nlrégrf n He was advised to offer gbg Something big and heavythat is coming from the slcy This was lfá's declaration to QrúnmTIá Whom four Ire will be waiting endlessly for He was advised to offer ebo He complied Nottoo long Comeand join us in the midstofjoyand behold all Ire

Ifá says that the person for whom this Odü is revealed shall be blessed with three major Ire within the next seven days. This Ire shall make this person happy for rest of his/her life.

5.

Ifá says that the person fór whom this Odü is revealed has been blessed with a good spouse. The relationship shall be blessed with happiness, progress, children and security. To make this happen,there is the need for this person to offer gbg with one hen, one pigeon, four fish, four rats and money. He/she is also to feed Ifá with four rats, four fish, palm-oil and money. On this, Ifá says: MlmQojt¡ QlQrun kO kan gblgbá Fwá OgUpa kO kan t'iwQ Isanra Ogé ko kan ti oñje Dlá fi¡n Qrúnmilá

Ifá ñlg réé gbé Orllgwá nl'yáwó Fbg ni wqn nl kó wáá 9e 19


Translation The cleanliness of the sky is not as a result of constant sweeping The beauty of the moon is not as a result of regular bathing The plumpness of the Ogé tree is not as a result of frequent or excessive food consumption These were the declarations of Ifá to Qrunmilá When going to have the hand of Orllgwá in marriage He was advised to offer gbg

'Qrúnm)lá was in love with or{lgwa. The love was reciprocated by Qrúnmllá intended to cement this relationship with marriage. consequently, he went to the Awo mentioned above for Ifá consultation. Would this relationship be fruitful? Would there be peace and harmony? would he not regret ever entering into the relationship? would they be blessed with children? would they be prosperous? Would they both live long and happily? The Awo put the fears of Qrúnmllá at rest and told him that while he had come to consult Ifá on the possible outcome of their relationship,

ofilewá, his proposed wife, had equally gone elsewhere for Ifá consultation; and she too had also been assured that all would be well in their relationship. They would be happy. The relationship would be fruitful. They would have peace and harmony. They would never regret entering into the relationship. They would be blessed with beautiful and useful children. They would be prosperous. They would both live long and their love for each other would never wane. Qrrlnmllá was advised to offer gbg as stated above. He complied. Soon after this, they got married.

They lived in peace and harmony. They were both proud of each other. They were equally blessed with children and they never lacked happiness throughout. 20

t!

ll

Ei¡ Ogbe

Mlmqoju Qlófun ko kan 9bl9bá Ewa Oqüpá ko kan tTwg Isanra Oqé ko kan ti oñjg Dláfitn Qrunmllá Ifá ñlg réé gbé Orlle, wá nl'Yáwó fbg ni wqn n| kówáá 9e Ógb'Qboróru'bg Ñjg g sáré wá, g wáá wo qmq Orile,wá wgrere Orúnmllá ló gbé OrÍlgwa nl'yáwó F sáré wá, q wáá wo gmg Orilqwá wgrcre

Translation The cleanliness of the Sky is not as a result of constant sweePing The beauty of the moon is not as a result of regular bathing The plumpness of the 09é tree is not as a result of frequent or excessive eating These were the declarations of Ifá to Qrúnm)lá When going to have the hand of Oflgwá in marriage He was advised to offer gbg He complied Come and see the beautiful children of Oflewa OrrJnmllá himself is he who had taken OÍQwa as his wife Behold the beautiful children of Otllgwá'

Ifá says that the relationship shall be blessed with happiness and beautiful children whom the couple would be proud of.

6.

whom

Ifá says that it forsees the Ire of wealth and prosper¡ty for E:l- Ogbé is revealed during Ifá consultation or during Itqntfa, initiation. Ifá says that he/she has brought his/her heaven. Ifá says that he/she has the wealth of twins or that there is a set of tendenry to give b¡rth to a twins in his/her family. In one word, he/she is closely affiliated to the Twins Deity. In the same stanza, Ifá says that the person for whom this Odü is revealed will have good luck throughout

Ifá

from

'

set

i

21


his/her life and people will be showering him/her w¡th gifts and other presents. Ifá also says that he/she will overcome problems and enemies no matter how many they may be. Ifá says that he/she will also have peace of mind and happiness in his/her life and that he/she will be in full control of his/her life and the lives of those around him/her. In the same stanza, Ifá says that he/she is an H$gbQ and that his/her heavenly double will be showering him/her with all the good things of life that will bring him/her successes and achievements. Ifá says also that he/she will be comfoftable under any condition; no matter how tough the situation may be. He/she will also win the admiration of others with the way he/she carries himself/herself under tough and difficult situations. Ifá equally says that five children or five young ones, either biological or adopted children, will have great influence on his/her life. Ifá however advises that he/she needs to offer gbg for the children so as to prevent them from dying young or during his/her lifetime. On allthese, Ifá says:

Ifá ló di enf Mo ló di enl

Eleeff Dlá

filn'Láménl

9mq at'erun lá, gbé'gbá Ajé ka'rl wá'yé

Translation Ifá says"it is now one" I chorusthat"it is now one" Eleeeff He was the Awo who cast Ifá for'Láméff He who carried the calabash or wealth and success on his head from heaven to earth

'Láménf was coming from Qrun, Heaven to Ayé, Eafth. He went to Eleen'i, a Babaláwo in Orun to cast Ifá in order to determine how this

ii ,¡'ono"

journey on eafth would be. 'Lámé¡l was assured that he would be very successful on eafth. He was advised to offer the gbg, sacr¡fice, with two pigeons, honey, bean fritters and money. He was also advised to feed Ajé, the Deity of Wealth, with one pigeon and honey. He complied.

from Qrun to bring to Ayé. He did. While on eafth, h€ became so successful that his wealth had no comparison. He was always ranked He was therefore given the calabash of wealth and achievement

among kings.

rfá ló d¡ eil Mo ló d¡ éil

Ejeell Dlá fi¡n $e-Eildé Tó f éyln tl m'ójrl gkún süráhün t'gmg

Translation Ifá says"it is now two" I chorus that"it is now two" E¡ee¡t He was the Awo who cast Ifá for SiQ-E;ldé

Who reclined and wasweeping in lamentation of her inabilityto bear a child. SIQ-Elldé had been married for 16 years without a child. She wentto Eiee¡t, a Babaláwo, who cast Ifá for her and advised her to offer gbg with two rats, two fish and money. She was assured that she would have multiple bifths. She was also asked to feed the Twins Deity. She

complied. During the time of offering that gbQ, she was in her menstrual period. She missed her next period and became pregnant. She gave b¡rth to a set of twins.

rfá lód¡ eta Mo ló di éta Ikorita meta abldl yakátá-yakata 23

lfa Dida: An inv¡tat¡on to lfa Consultat¡on

Dla fun TamllQrg Tff ge gmgkünrin lta

Translation Ifá says"it is nowthree" I chorus that"it is now three" The three crossroads with broad base He was the Awo who cast Ifá for Tarn'ilQrg (Present me with gifts) The son oflta, the main street TarnflQrg went for Ifá consultation in the home of IkoÍta MQta-AbldfYákátá-Yakata, a Babaláwo, to find out about his chance of success in

life.

The Awo told him to work hard, study and be proficient in a profession, and go out into the streets to display his talent. He was also advised to offer gbg with two white pigeons, two guinea-fowls and money. He complied. He studied music. He began to play Ifá music about. Everybody who met him along the street used to shower him with presents and other gifts. Before long, he became a very wealthy man.

Ifá ló di Qrin Mo ló dl Qrin f rln ni wqn ñrln fg'ná o, tl Frln q$Q ni ágbárá ñrln ko odo l'óna

fitn flgrlnmagba 9mg atako l9l99lg gegun D{á

Translation Ifá says "it is now four" I chorus that it now four It is with laughter people collect fire for liquor distillation W¡th smiles, the flood joins the river They were the Awo who cast Ifá for filQiin-magba, the king of pñn-Ilé He who knots leaves, shrubs and grasses to overcome adversary 24

il

,¡,onu"

Fléñn-magba, the king of frin-Ilé was being threatened with attacks and problems ranging from internal strive, conspiracy to external warfare. Tired of all these developments, he summoned the Awo mentioned above for Ifá consultation in orderto find lasting solution to his various problems. The Awo assured flQdn-magba that he would overcome all his problems. He was advised to offer gbg with two goats and money. He was advised to feed Egu Qdara with one cock. He complied. After that, they made some preparations for him with which he used to knot the leaves, shrubs and grasses around his palace and the whole town. After these have been done, all the internal strives were overcome while external aggressions became ineffective. That was how flQfin-magba overcame all his problems and all subsequent fiQrin are being praised as filQrln-magba Qmg ata'ko lglgglg $egun. "filgflnmagba, the offspring of those who knot feaves, shrubs and grasses to overcome adversary"

Ifá ló di árún Mo ló di árún Qrggrún ni wQn tt ká'lá Qrggrttn ni wQn tf ká'kán Dlá fitn QlQrunjlnml Qrggrrln ni wQn rtf¡ ohun ire é jin'raa wqn

Translation Ifá says "it is now five" I chorus that "it is now five Every five days do we haruest Okra Every flve days do we haruest garden-eggs They were the Awo who cast Ifá for QlQrun¡)nrn'i (God has blessed me with this gift) Every five days do they present gifts to one another QlQrun¡)nrnf, God has blessed me with a gift, went to the two Awo mentioned above to determine how he would be able to secure the mercy and blessing of Olódümaré. He was advised that to realize his 25


heaft's desires, he too must be obseruing his Qsq-Ifa every five days. He was also advised to offer gbg with two pigeons, two guinea-fowl, two ducks, two hens and money. He complied. The more he observed his Qsq-Ifá, the more he was receiving the blessing of Olódümaré.

rfá

tó di Ffa Mo ló di efe

Irü gbogbo ló ñ flrü j'et¡l Bl wqn bá dé'nrt igbó Dlá f¡tn 9lqfa-Fül

9mq ata'ko lglgqlq gegun

Translation Ifá says"it is now six" I chorusthat"it is now six" All animals'tails resemble that of ptá, the Leopard When they are in the bush They were the Awo who cast Ifá for glQfa-Etá He who knots leaves, shrubs and grasses to overcome adversary

Qlqfa-Ftá, the king of Qfa was having the same problem as filQrinmagba. He went to another set of Babaláwo who gave him the same advice as the one given to Hgrin-magba. He complied. The same preparation was also made for QlQfa-Fta. He got the same result as FQrin-magba. His offsprings were also nicknamed erQfa-Ftá Qmg atako lglqglg Fegun - meaning "QlQfá-[tá, the offspring of those who knot leaves, shrubs and grasses to overcome adversary".

rfá tó di éje Mo ló di éje B'ólugbqn bá g'oró A

k'lje

B'ArQsá bá g'oro A kTje

ii

,¡,ono"

fi¡n Olójelé aS'qte T¡ ñbe l'áarln oJá Tt ñfoiooir¡mg kg'm¡nú ogun Dfiá

Translation Ifá says"it is now seven" I chorus that"it is now seven" Whenever OhlgbQn performs his annual ritual

Hewillmarktheseventhdayoftheceremony

-

:

Whenever ArQsá pedoms his anuual ritual He willalso markthe seventh day of the ceremony They were the Awo who cast Ifá for Olójele, the conspirator When he was in the midstof enemies And was living in constantfearof uprising.

Olójelé, the king of Ojele was in the midst of enemies. He had only few people whom he could trust. When he realized that his opponents were gaining the upper hand, he went for Ifá consultation. He was assured that he would overcome his enemies. He was however advised to offer gbg with one matured he-goat and money, He complied. Shortly after this had been done, his enemies had a serious disagreement on how best to deal with him. They therefore descended on each other and destroyed each other. That was how Olójeb was able to overcome his enemies.

Ifá ló d'ejg Mo ló d'ejq KTwájrl ileóigs{ reresf rere K'éylnkünlé ilé óiq s{ rere sl rere Dla fun Abltiiq Tl wqn bl s'óde lgbáiq T'óun tl lresl Oro

Iwa jg

Fvln iq Mo ti g'awo egbéiq g t'émi

27


Translation Ifá says"it is now eight" I chorus that"it is now eight" Maythe home frontage be calm and peaceful May the back of the home be calm and peaceful They were the ones who cast Ifá for Ablrrjg Who was born inlgbájg town Together with IrQs'i -Oró The front is calm and peaceful The back is calm and peaceful I had offered my own gbg with 1,600 cowries

Ablrljg was a nat¡ve oflgbájg town. His main preoccupation was how to secure and maintain peace and tranquillity in his home. He therefore went to the group of Babaláwo mentioned above. They assured him that he would be able to realize his heart's desire. He was advised to offer gbg with two white pigeons, two guinea-fowl, two male ducks together with 1,600 cowries. He complied. Before long, his home, his environment, his life became peaceful and harmonious. He was full of happiness for the rest of his life. If anyone asked him how he managed to have such an agreeable life, he used to respond that he had offered his gbg with 1,600 cowries.

Ifá Ió d'Qsán Mo ló d'ésán Asan-gbó I'agg t'áwQn AwQ-gbó I'agg t'áwa o Dlá fttn AlákQsán-magba

Erlgl magba Eyl tó j'gba tán Tó ñsunkún Oun ó rl Olüsln A wá mú Alákesán ie qbja Gbogbo gmg gni E yá wá, q wa sln Gbogbo gmg gni

28

il

,¡,ono"

Translation Ifá says"it is now nine" I chorusthat"it is nine" Their clothes are to be hung until they tear to pieces Our dresses are to be worn until they fade They were the Awo who cast Ifá for AlákQsan-magba Whose praise name includes"Engl magba" Who after being installed an Qba Wasweeping in lamentation of his inabilityto have people Who would pay him homage We have now madeAlákQsán the head of the market Allourchildren Step here and payyour homage Allourchildren AlákQsán was installed as the head of AkQsán

market. All his effofts to

get submissive subjects proved abortive. He consequently approached the group of Babaláwo mentioned above for Ifá

consultation. He was assured that he would have people who would be paying him homage. He was advised to offer gbg with two white 'Before pigeons, two guinea-fowls, two cocks and money. He did. long, he was able to muster enough support which made him relevant as the head of Akesan market. He was very happy when he saw everybody, young and old, paying him homage. Those who were not around were informed to come and pay homage to him. They all did.

lód'Qwá Mo lód'Qwá

Ifá

, ',

lfrllwá-wlwá ni wqn ñwá Babaláwoo re'lé Babalawo kff wá qnlkan go9 o Dlá filn Qwa-Qga 9wá Ogllrl gbQdu Qmq okun yéye Aja fi'b¡ kqQkqq la'lQ Eyl tO ttsunkún uvlpe apá óun O ká'yé 29

Ifa Dida: An invitation to lfa Consuftation

Translation Ifá says'tit is now ten" I chorus that "it is now ten" Clients are the ones who go to Babaláwo's house Babalawo is not to frequent a client's house This was the declaration of Ifá to Qwá Qga 9wa Ogfrfi gbQdu Off-spring of those who greet with "Okun yéye" He who fights and uses the handle of his sword to mark the ground When weeping in lamentation of his inability to control his subjects

Qwá Ogfni gbQdu, the king of ljqgaland, was looking for all the good things of life. He got them. He became rich; he was very successful in his business; he was nominated as an Qba and was eventually installed asthe Qba.

There was one snag however: he had no control over his domain. Most of his directives were simply ignored by his subjects. consequently, he went to the group of Awo mentioned above for Ifá consultation. The Awo assured him that he would have control over his domain and that his subjects would respect him. He was advised to offer an gbg with two pigeons, two guinea fowls, two ewes, 16 rings and money. He did. Before long, he became so popular among his subjects that anythlng he said, even jokingly, was law. He became one of the most accomplished Qba in the history of his town. In the end, he died a very happy man.

rfá ló di Qkanla Mo ló di Qkanla Qkanh ni wgn ñd'grü f'ólu Qkanla ni wgn td'grü flAwg Qkanla ni wgn ñd'grü welewele jáko Dlá ftrn Qkanhwqn WQn nl kó rú'bg 30

ii ,¡'ono"

K ekejl reg t'qrun ó Ieé dá ohun rere lée I'QwQ Translation Ifá says"it is now eleven" I chorus"it is now eleven" When packing ritual materials for Olú, they are always done in eleven When packing ritual material for AwQ they are always done in eleven These were the declarations of Ifá to QkanláwQn Who was advised to offer gbg So that his second in heaven would shower him with good gifBs of life

QkanláwQn was an FlÉgbÉ. He had however forgotten about his heavenly peers while on eafth. All what he was doing amounted to naught. For solution, he wentfor Ifá consultation. The Awo told him that this problem was that he had forgotten about his heavenly peers and they too had chosen to forget about him. Consequently, all his effofts on eafth did not receive the backing of his Fgb€ in heaven. He was advised to offer gbo with two pigeons, two cocks and money. He was also asked to feed his Fgb€ with sugarcane, honey, bananas, peanuts/ coconut, oranges and other edibles. He complied. Before long, he became a very successful man.

rfá ló d¡ lf Mo ló

d¡lil

Qrunmllá nl t'óün bá il l'óróóru kütükr¡tü Oun gbogbo lO maá ñbá óun l'áraa dé Ó nl tl óun bá jl I'órOOru kütükütü T'óün bá f¡ agg drldrl bo'ra ñkq? WQn nl wQn á nl Qrrtnmllá pgle Qmgal'ádütt-já

9mqonlwgnran Ifá lótún diljl 31

lfa Dida: An invitation to lfa Consultat¡on

Mo lo tún di ljl Qrunmllá nl t'óün bárt l'órooru kütükütü Oun gbogbo ló maá rtbá Oun l'áraa dé Ó nl tl óun bá jl l'óróóru kütükütü T'óün bá flagg pupa bo'ra ñkg? Wgn nl wen á nl Qrrrnmllá peh 9mq onl'lQ kanrllQ kán Tl ñbá wgn pqn rlgerlga

Ifá lótún dilil

Mo ló tún di ljl QrÚnmllá nl t'óün bá il t'óróóru kütükütü Oun gbogbo ló maá ttbá Oun l'áraa dé Ó nl tl Oun bá jl l'óróóru kütükütr) T'óun bá f¡ a9g funfun bo'ra rkq? WQn nl wgn á nl Qrúnmilá peh 9mg ¡gi Qpe kan, Qpe kan Tl rbá wgn fún nlngin-nlngin

Ifá lótún diljl

Mo ló tún di ljl Qrúnmllá nl t'óün bá il l'óróOru kütükütü Oun gbogbo ló maá ñbá óun l'áraa dé Ó nl tl óun bá jl l'órÓóru kütükütü T'oun o bo sokoto, t'oun o san bante nko? Wen nl wQn á nl Qrúnmilá peh

Arúnmllá ñlg Pe$peh gmg arln'hóho g'Qsln Peb gmg arlnhóhó g'Qra Translation Ifá says"it is nowtwelve" I chorus that"it is now twelve" Orrlnmllá says that whenever he wakes up at dawn Allthings are agreeable to him He asks that what if he wakes up at dawn And he wraps himself with a black coverlet? They respond that people will say"genily QrUnmlla 32

il

'

,¡,ono"

"The man who shines in his blackness \rThe owner of black jewelleries" "Ifa says"it is again twelve" I chorus that"it is again Twelve" Qrunmlla saysthatwhenever he wakes up at dawn All things are agreeable to him He asks that what if he wakes up at dawn And he wraps himself with a blackcoverlet? They respond that people will say"gently Qrúnmlla" "Ownerof the land space" "That is as red as clay" "Ifa says"it is again twelve" I also respond that"it is again twelve" Qrúnmlla says that whenever he wakes up at dawn All things are agreeable to him He asks that what if he wakes up at dawn And he wraps himself with white coverlet? They respond that people will say"gently Qrúnmlla" "The ownerof that palm-tree "Which is white and immaculate" "Ifá says"it is again twelve" I chorusthat"it is again twelve" Qrtlnm'lla says that whenever he wakes up at dawn All things are agreeable to him Qnf nm'lla asks that what if he wakes up at dawn And chooses to wear neither trousers nor apron?

They respond that people will hail him and say "gently QrúnmIla" "Easy QrúnmIla

"Gently, easy, he who is fresh and lovely

in his complete

nakedness" Gently, the man who is kingly in his nudity"

Ifá says that no matter the condition of the person for whom this Odü is revealed he/she will still regale and other people will find something for which to envy and emulate him/her. Consequently, it is in the interest of the person for whom E¡-Ogne is revealed to make the very best use of 33

lfa Dida: An inv¡tation to lfa Consultat¡on

whatever condition in which he/she finds himself/herself.

Idl ni gbé'dó-gbé'dó t¡ nt'ódóo tire € gbe o Idl ni Oj'ayo-nj'ayó ti ñj'ayóo tirg l'óde Ekltl-ffgn IOt n¡ ajeó ti mu gi rQg gün Kó tóó re Qgenggn igi Idl ni Baba á mi AgbÓnljosú ti Tó bá di lgba ejQdr¡n Ire gmg nff yg'rf I sl Dlá fitn Egbé Dlá fun'Frán Dlá fi¡n $agara Dlá fún ArQnl-abÓgü-panpa Dlá fitn Sqnakqkl

b'óblnrin

nQ

g'eré

Tll g'gmg lke, yln wgn lénje-lénje WQn nl kl wón rú'bg s{ lálkú ara wgn

Translation

It is from the base that the mortar caruer commences the

carving for a moftar It is from the base that Ayó game player plans the defeat of his opponentat Eklü-ffgn It is from the bottom of a tree that Ajao climbs to the peak of

anytree It is from the bottom that my father, known as AgbOnIjósU makes loveto his spouse By the same season the following year The result is the Ire of a bouncing baby These were the declarations of Ifá to Egbé And to frán And to gagara And to ArQnI with the big, thick tuft of hair on his head (after the rest had been cleanly shaven) And to $Qnakqkl Who was the youngest of them all They were advised to offerthe ebg for longevity

ii

,¡,ono"

The five children ment¡oned above were the ones who were most impoftant to Qrúnmllá among all his children at that material point in time. These children went to the home of the group of Awo whose names were mentioned above for Ifa consultation. They were all informed that they were Fl€gbÉ children. Each of them was advised to offer gbg with one cock, palm oil and money. They were also told to cut kolanuts into pieces and place them on their Ifá. From there they were to be picking the kolanuts for consumption. By so doing, they were assured, they would live long on eafth. They did; and they lived long. They were all saying that: Bó ge ogún gdún l'ónff A máa ba wgn $€'bl l'órl Bó ge ggbqn gdún l'ónff A máa bá wgn gg'bl l'órl

Ikin jg

lkin jg

Aado¡a gdun l'ónff A máa bá wgn ge'bl l'órl Ikin Awá ti di $Qnqkgkl Ikú kff pa ag€'bl l'órf Ikin jg At¡ d¡ $Qnakgkl

jg

Translation Even in twentyyearsto come

We shall be eating kolanuts placed on top of Ikin our holy kernel In thifi years to come We shall be eating kolanuts placed on top of our holy kernels In fifty years time We shall be eating kolanuts placed on top of our holy kernels We have taken up the identity of $Qnákgki Death will never kill the person who eats kolanuts placed on top of the holy kernel We are now pQnákgld

Ifá says that so long as the children (natural or adopted) of the person for whom this Odü is revealed can do this, so long will they live on


eafth. This can be done daily or at every Ifá days. It

is a sure remedy

aga¡nst ailments and evil spirits for those born by this Odü or those for whom this Odü is revealed during consultation.

Ifá ló di enl Mo ló di enl

Eleenl Dlá

ft¡n'Lámenl

Qmg at'Qrun la, gbé'gbá Ajé ka'rf wá'yé rfá ló d¡ éi¡ Mo ló d¡ éjl

Ejeefi Dlá fún S¡q-Ejldé Tó

féyln tl m'oju qkrln süráhün t'gmg

Ifá ló d¡ eJa Mo ló di eta

Ikorita m€ta abldl yákátá-yakata Dlá firn TamllQrg Tll ge gmgkünrin lta Ifá ló di Qrin Mo ló dl Qrin

frln ni wqn ñrln fo'ná gtl

Frln +e+g ni ágbárá ñrln ko odó l'óná IXá

filn Elérlnmagba

Qmq atako l9l99l9 S€gun Ifá ló di árún Mo ló di árun Orggrún ni wqn ñ ká 'lá OrygrUn ni wqn ñ ká 'kán IXá filn QlQrunflnml Qrggrün ni wQn ñfi ohun ire é jin'raa wgn

rfá

di lfa Mo ló d¡ efa Irü gbogbo ló ñ flrü j'e, tá Bl wqn bá dé'nú igbó Dlá fún Qlqfa-Ft¡l ró

li

9mg ata'ko lglgglg 9 Qgun Ifá ló di eje Mo ló di éje B'Ólugbqn bá 9'oro A

k'lje

B'ArQsá bá g'oró A k'lje Dlá firn olóje|e ag'qte Tl ñbe l'áárfn óJá

fi

ñfojoojúmg kg'minú ogun fá16 d'éjg Mo

lód'ejg

K1wajú ilé óiq sl rere sl rere K'é, ylnkünlé ilé ó jq sl rere sf rere Dla fun Ablñjq Tl wQn bl s'óde lgbáje T'Oun tl lresl Oro Iwa jq Fvln Mo

iq

ti g'awo egbéjq g t'émi

Ifá ló d'Qsán Mo ló d'ésán Asan-gbó I'agg t'áwQn

AwQ-gbó I'aggt'áwa o Dlá fit n Alákesán-magba Erlgl magba Eyl tO j'qba tán Tó ñsunkún Oun

O

rl olüsln

Awá mú AlákQsán jeQ¡Oia Gbogbo gmg gni E yá wá, g wa sln Gbogbo gmg gni Ifá ló d'Qwá Mo lód'Qwá Wlwá-wlwá ni wqn ñwá Babaláwoo re'lé Babaláwo kff wá gnlkan gogo 37

,¡,on,,


fi¡n Qwa-Qga 9wa OgÉlrl gbQdu Qmq okun yéye Aie f¡'b¡ kQQkQQ la'lg Eyl tO ñsunkún wlpe apá óun ó ká'yé D,lá

rfá

Ió di

Qkanh Mo lódi Qkanh

Qkanla ni wgn ñd'grü fóm Qkanla ni wgn ñd'grü fAwg Qkanh ni wgn ñd'qrü welewele jáko Dlá fún Qkanlawqn WQn nl kó rú'bg K ekefl rQgt'Qrun ó leé da ohun rere lée I'Owq

rfá ¡ód¡ril Mo ló

d¡lil

Qrunmllá nl t'óün bá il l'órooru kütr¡kutü Oun gbogbo ló maá ñbá Oun l'áraa dé Ó nl tl Oun bá jl I'orOOru kütükütü T'óün bá fi agg drtdtt bo'ra ñkq? WQn nl wQn á nl Orrtnmllá peh 9mg al'ádürf -já Qmq onlwgnran

Ifá lótún diljl

Mo ló tún di ljl Qrrtnmllá nl t'óün bá il l'ór0Oru kütükütü Oun gbogbo ló maá rtbá Oun l'áraa dé Ó nl tl Oun bá jl I'orOOru kütükütü

T'óün bá f'a9g pupa bo'ra ñkg? WQn nl wQn á nl Qrúnmllá pgh Qmq onl'lQ kan,llQ kán Tl rrbá wqn pqn rlgarlga

Ifá lótún diljl

Mo ló tún di ljl QrUnmllá nl t'óün bárt l'órÓOru kütükütü Oun gbogbo ló maá ñbá Oun l'áraa dé Ó nl ü Oun bá jl I'oróOru kütükütü

ii

T'óün bá f¡ a$g funfun bo'ra rtkq? WQn nl wQn á nl Qrúnmllá pele 9mg ¡gi Qpe kan, QpQ kan T¡ ñbá wgn fitn nlngin-nlngin

Ifá Iótún diljl

Mo ló tún di ljl Qrrtnmllá nl t'óün báil l'órÓOru kütükütü Oun gbogbo ló maá ñbá Oun l'áraa dé Ó nl tl óun ba jl l'óróóru kütükütü T'oun o bo sokoto, t'oun o san bante nko? WQn nl wQn á nl Qrúnmllá peh Qrunmlla ñlS

Pqrcpeh gmg arln'hóhó g'Qsln PeK qmg arlnhohó f'Qra Idl ni gbé'dó-gbé'dó ti ñ'ódóo tirQ e gbq o Idl ni Oj'ayo-rlj'ayó ti rj'ayóo tirg l'óde Ekltl-ffgn Idl ni ajaó ti mu gi r$g gün Kó tóó re qgenggn igi Idl ni Baba á mi Agbonljosú t¡ b'óblnrin rQ g'eré Tó bá dilgbe ajQdún Ire gmg nff yg'r{ | s{ Dlá filn Egbé Dfiá fi¡n Frán Dlá fi¡n $agara üá fún ArQnl-abógü-pánpá Dlá fif n $Qnakqkl Tll $'qmglk-eyln wgn lénje-lénje WQn nl kl wqn rú'bg sl lálkr¡ ara wgn Bó ge ogún gdun I'ónff A máa bá wgn ge'bl l'órl lkin jg Bó ge ggbqn gdún l'ónff A máa bá wgn s€'bl I'Or{ Ikin jq Aadqta gdun l'ónff A máa bá wgn gq'bl l'órl Ikin jg Awá ti di $QnQkgkl Ikr¡ kff pa aSe'bl l'órf Ikin jg

,¡,ono"


At¡ d¡ sonekokl

Translation Ifá says"it is now one" I chorus that"it is now one" Eleee¡f He was the Awo who cast Ifá for'Láméff He who carr¡ed the calabash orwealth and success on his head from heaven to eaÉh Ifá says"it is nowtwo" I chorus that"it is now two" E;ee¡r He was the Awo who cast Ifá for SIQ-E¡Tdé

Who reclined and was weeping in lamentation of her inability to bear a child Ifá says"it is nowthree" I chorusthat"it is nowthree" Thethree crossroads with broad base He was the Awo who cast Ifá for TarnflQrg (present me with gifts) The son oflta, the main street Ifá says"it is now four" I chorus that it now four It is with laughter people collectfire for liquor distillation W¡th smiles, the flood joins the river They were the Awo who cast Ifá for filQiln-magba, the king of Enn-lte He who knots leaves, shrubs and grasses to overcome adversary Ifá says"it is now five" I chorus that"it is now five Every five days do we harvest Okra Every five days do we haruest garden-eggs They were the Awo who cast Ifá for QlQrun;)nrn'i Every five days do they present good gifts of life to one another Ifá says"it is now six"

40

ll ,¡,onr" I chorus that'tit is now six" All animals'tails resemble that of [tá When theyare in the bush They were the Awo who cast Ifá for QQfa-fta

He who knots leaves, shrubs and grasses to overcome

adversary Ifá says"it is now seven" I chorus that"it is now seven" Whenever OlúgbQn performs his annual ritual He will markthe seventh day of the ceremony Whenever ArQsá perfoms his annual ritual He will markthe seventh day of the ceremony They were the Awo who cast Ifá for Olójele, the conspirator When he was in the midst of enemies And was living in constant fear of uprising Ifá says"it is now eight" I chorusthat'tit is now eight" May the home frontage be calm and peaceful Maythe backof the home be calm and peaceful They were the ones who cast Ifá for Abf njg Who was born inlgbájg town Together with IrQs)-Oró The front is calm and peaceful The back is calm and peaceful I had offered my own gbg with 1,600 cowries Ifá says"it is now nine" I chorus that"it is nine" Their clothes are to be hung until they tear to pieces Our dresses are to be worn until they fade They were the Awo who cast Ifá for AlákQsán-magba Whose praise name includes"EFlgl magba" Who after being installed an Qba Was weeping in lamentation of his inability to have people Who would pay him homage We have now madeAlákQsán the head of the market All our children Step here and payyour homage 41

Ifa Dida: An ¡nv¡tation to lfa

Consultat¡o¡

Eji Ogbe

Allourchildren Ifá says"it is nowten" I chorus that"it is now ten" Clients are the ones who go to Babaláwo's house Babaláwo is not to frequent a client's house This was the declaration of Ifá to ewá Qga Qwá OgririigbQdu Off-spring of thosewho greetwith"Okun yéye,' He who fights and uses the handle of his sword

,

to mark the ground When weeping in lamentation of his inability to control his subjects Ifá says"it is now eleven" I chorus"it is now eleven" When packing ritual materials for Olú, they are always done in eleven When packing ritual material for Awo they are always done in eleven These were the declarations of Ifá to Qkanhwgn Who was advised to offer gbg So that his second in heaven would shower him with good gifts of life Ifá says"it is nowtwelve" I chorusthat"it is nowtwelve" Qrúnm)lá says that whenever he wakes up at dawn Allthings are agreeable to him He asksthatwhat if hewakes up atdawn And he wraps himself with a blackcoverlet? They respond that people will say"gentlyOnfnmllá "The man who shines in his blackness "The owner of black jewel leries" "Ifá says"it is again twelve" I chorusthat"it is again Twelve Qrunm'ila says that whenever he wakes up at dawn All things are agreeable to him He asks that what if he wakes up at dawn And he wraps himself with a red coverlet? 42

ii '¡'ono" They respond that people will say"gently Qrúnm'ilá" "Ownerof the land "That is as red as clay" "Ifá says"it is again twelve" I also respond that"it is again twelve" Qrunm)lá says that whenever he wakes up at dawn All things are agreeable to him He asks that what if he wakes up at dawn And he wraps himself with white coverlet? They respond that people will say"gently Qrúnmllá" "The owner of that palm-tree" "That is white and immaculate" "Ifá says"it is again twelve" I chorus that"it is again twelve" Qrúnmllá says that whenever he wakes up at dawn Allthings are agreeableto him Qrúnm'ilá asks that what if he wakes up at dawn And he chooses to wear neither trousers nor apron?

space"

('

They respond that people will hail him and say "gently

u

':

Qrúnm)fá Easy 0rúnmllá

"Gently, easy, he who is fresh and lovely in his complete nakedness" "Gently, the man who is kingly in his nudity" It is from the base that the moftar carver commences the carving for a moftar It is from the base that Ayó game player plans the defeat of his

ENtl-FfQn

opponentat It is from the bottom of a tree that Ajao climbs to the peak anytree It is from the bottom that my father known as AgbOn'ljOsr1 makes love to his spouse By the same season the following year

of

i !

The result is the Ire of a bouncing baby These were the declarations of Ifá to Egbé And to frán And to

$agara

(

43

lfa Dida: An ¡nvitation to lfa Consultation

And to ArQn) with the big, thick tuft of hair on his head And to SQnákgki Who was the youngest of them all They were advised to offerthe gbg for longevity Even in twentyyears to come

we shall be eating kolanuts placed on top of Ikin our holy kernel In thirtyyearsto come we shallbe eating kolanuts placed on top of our hory kernels In fiftyyearstime we shall be eating kolanuts placed on top of our hory kernels We have taken up the identity of SQnákgki Death will never killthe person who eats kolanuts placed on top of the holy kernel We are now Sónákoki

7.

Ifá says that the person for whom this Odü is revealed loves to crave for attention and recognition at all times. He/she shall always get the attention he/she desires. Ifá already advises that he/she must never be complacent with whatever achievement he/she had attained until he/she has reached the zenith of his/her career in life. He/she .must however be cautious in his/her pursuit of recognition at all times. Ifá says that even though he/she must strive to reach the top, he/she must however be cautious in his/her pursuit. Ifá atso says that this person must learn the attitudes of elders and i m p o rt a n t dignitaries in the community. By so doing, he/she wilt move in the midst of elders and very important personalities. on all these, Ifá says: Mo sá pamQ, sá pamq Orl mi l'óun ó sá pamq Mo rln nl kQrq, nl kQrQ Fda ml l'óun o fe kQrQ Dlá fi¡n Ilé

ll

Nfiq tl ó ñt'Qrun

bQ

rú'bg

,¡,ono"

wa'ye

WQn nl kó Kl ñnkankan má baá g'orli rQ IIQ nl ayé t¡ ye Oun tó báyff

{

Translation I tried in vain to hide myself But my Orf says it does not accept my hiding myself I tried to walk in alleyways But my fda refusesto accept mywalking in These were lfá's declarations to IlQ, the mother-earth When coming from heaven to eafth She was advised to offergbg So that nothing could be placed on top of her She responded that her life was right and proper the way it was

alleyways

When IlQ, the Mother-earth, was coming from Heaven to Eafth, she was advised to offer gbg in order to avoid a situation where everyone would be placing things on her. She refused to offer the gbg, that she was quite satisfied with the way her life was. It was on very day that people spread mat on her. That was when she understood the importance of the advice of the Awo.

retorting that

Mo sá PamQ, sá PamQ Orl mi l'óun ó sá pamq Mo rln nl kQrQ, nl kQrQ Fda m¡ l'óun o f€ kQrQ Dlá filn f Nfiq tl ó ñt'qrun bQ wá'Yé WQn nl kó rú'bg Kl ñnkankan má baá g'orfi rQ f nl nl ayé ti yq oun tó báYll

nl

I

i

I

i

Translation I tried in vain to hide myself But my Of says it does not accept my hiding myself

I 45


I tried to walk in alleyways But my fda refuses to accept my walking in alleyways These were lfá's declarations to [n'i, the mat When coming from heaven to ea¡th She was advised to offer gbg So that nothing could be placed on top of her

She responded that her life was right and proper the way it was

when fnl, the Mat, was spread over the Ground, frf thought that her pos¡t¡on was the ultimate in achievement. She was however advised to offer gbg with two pigeons and money. She was also asked to feed her oú with one white pigeon, honey, liquor, four kolanuts, eight bitter kola and money. She refused and said that she was quite satisfied with her present achievement. It was on that very day that a rug was placed on her. Mo sá pamQ, sá pamq Orl mi l'óun O sá pamq Mo rln nl kQrQ, nl kQrQ Fda ml l'óun o fQ kerQ

üá firn ltq

Nfjq ü ó ñt'Qrun be wá'yé WQn nl kó rú'bg Kl ñnkankan má baá g'orfi rQ Ite nl ayé ti ye óun tó báyff Translation I tried in vain to hide myself But my Ol says it does not accept my hiding myself I tried to walk in alley ways But my lda refusesto accept mywalking in alleyways These were lfá's declarations toltq, the Rug When coming from heaven to eafth She was advised to offer gbg So that nothing could be placed on top of her 46

li

t¡,ono"


timeltg, the Rug was placed on top of finf the Mat, the Rug was jubilation, thinking that her achievement was the greatest anyone could ever make. She was however advised to offer gbg as stated By the

above so that no other thing could ever be placed over and above hen She refused to heed this advice. On the same day, Apéré, the stool, was placed on top of her. Mo sá pamQ, sá pamQ Orl mi l'óun O sá pamq Mo rln nl kQrQ, nl kQrQ Fdá ml l'óun o f$ kQrQ Dlá filn Apere Nljq tl ó rtt'Qrun bQ wáyé WQn nl kó rrl'bg l(l ñnkankan má baá g'orli rQ Apere nl ayé ti ye oun tó báyll

Translation I tried in vain to hide myself But my Orisays itdoes notaccept my hiding myself I tried to walk in alley ways But my fda refuses to accept my walking in alleyways These were Ifá's declarations to Apéré, the stool When coming from heaven to eafth She was advised to offer gbg So that nothing could be placed on top of her


When Apéré, the stool was placed on top of ItE, the Rug, she was happy and thought that she had achieved a lot. She was however advised to offer gbg so that no other thing could be placed on top of her. She refused to heed the advice of the Awo. That same day, Qba, the king was placed on top of her. 47

lfa Dida: An invitat¡on to lfa Consultation

Mo sá pamg, sá pamq Orl mi l'óun O sá pamq Mo rln nl kQrQ, nl kQrQ fda ml l'óun o fg kQrQ

üá fitn 9ba

Mjq tl o rtt'grun bQ wáyé Wqn nl kó rú'bg Kl ñnkankan má baá g'orli rQ Qba nl ayé ti yg Oun tó báytl

Translation I tried in vain to hide myself But my Ori says it does not accept my hiding myself I tried to walk in alley ways But my FdArefuses to accept my walking in alleyways These were lfá's declarations to Qba, the king When coming from heaven to eafth He was advised to offer gbg Sothat nothing could be placed on top of him He responded that her life was right and proper the way it was

Qba, the king, was placed on the stool, which was placed on the Rug, which was placed on the Mat, which was placed on the Mother-Eafth. He was very elated. Everyone was halling him and chanting "Kábfyeff" in salutation. He was however advised to offer gbg and feed his Of as stated above so that nothing cou¡d be on top of him. He said that he was quite contented with his present condition. On that same day, Adé, the crown, was placed on top of his head. Mo sá pamQ, sá pamQ Orl mi l'óun ó sá pamQ Mo rln nl kQrq, nl kQrQ lda ml l'óun o fg kQrQ Dfá fi¡n Adé Nljq tl ó nt'qrun bQ wáyé

li

,¡,ono"

WQn nl kó rú'bg Kl ñnkankan má baá g'orli ré Adé nl ayé t¡ yg oun tó báyff

Translation I tried in vain to hide myself But my Oú says it does not accept my hiding myself I tried to walk in alleyways But my fda refuses to accept my walking in alleyways These were lfá's declarations to Adé, the crown When coming from heaven to eafth She wasadvised to offergbg So that nothing could be placed on top of him He responded that his life was right and proper the way it was

Adé, The Crown, was placed on the head of Qba, the king. The Crown thought that the achievement was the ultimate. He was full of joy and celebrations. He was however warned to offer gbg as prescribed above so that nothing could be placed over and above him. He simply ignored the advice. On that very day, 16 peacock plumes were placed on top of Adé, the Crown. Mo sá pamQ, sá pamQ Orl mi l'óun O sá pamq Mo rln nl kQrO, nl kQrQ Fda ml l'óun o f€ kqrq Dlá frtnly€ Qk¡n mérlndlnlógrtn füjq tl o nt'grun bQ wáyé WQn nl kó rú'bg Kl ñnkankan má baá g'orli rQ WQn nl ayé ti ye áwgn tó báyff

Translation I tried in vain to hide myself But my Ori says it does not accept my hiding myself I tried to walk in alley ways

49


But my lda refuses to accept my walk¡ng in alleyways These were lfá's declarations tolyq Ql(n, the Peacock Feathers When coming from heaven to eafth She was advised to offer gbg So that nothing could be placed on top of her She responded that her life was right and proper the way it was

When Iyq Qldn, the Peacock Plumes, were attached to the top of Ade, the Crown, they looked everywhere and concluded that there was no way any other thing could be placed on top of them. Based on this conviction, they simply ignored the advice of the Awo who asked them to offer gbg as prescribed above. On that very day, Eginsin-ténté, a tiny Housefly, landed on top of the plumes. Mo sá pamó, sá pamQ Orl mi l'óun O sá pamq Mo rln nl kQrQ, nl kQrQ fda ml l'óun o fQ kQrQ Dlá fr¡n lyQ Egingin-ténté Nliq tl ó ttt'Qrun bQ wáyé WQn nl kó rú'bg Kl ñnkankan má baá g'orfirQ

Translation I tried in vain to hide myself But my Of says it does not accept my hiding myself I tried to walk in alley ways But my fda refuses to accept my walking in alleyways

These were lfá's declarations

to

Egingin-ténté,

the

Tiny

Housefly When coming from heaven to eafth She was advised to offer gbg So that nothing could be placed on top of her

Egingin-ténté found himself on top of the IyQ Qldn, Peacock Plumes, who were on top of Adé, the Crown, who was on top of Qba, the King,

ii

,¡'ono"

who was on top of Apéré, the Royal Stool, who was on top of ItQ, the Rug, who was on top of f n'i, the Mat who was on top of IlQ, the Ground and realized that nothing stops any other thing from being placed on top of him. In this wise, he heeded the advice of the Awo who asked him to offer gbg in order to avoid a situation where something else would be placed on top of him. He also fed his Ofi as prescribed. He was also advised to take life easy and that he should learn how to behave in the midst of people. He complied. He was then assured that nothing would be placed on top of him. True to prediction, nothing was placed on top of him. Anytime he landed on Iyg Ol(n, the Peacock plumes, he would wash his two hands and two legs thoroughly, he would then wine and dine with Qba, the King and all his Highness Chiefs and other subordinates. Afterthe feasting, he would then begin to jubilate by singing thus:

Mowg'wQrwg'sQ Mojgun Qba o Mowg'wQrwg'sQ Mo jgun Qba o Emi wg'wQ, we'sQ

Miokúmq Emll wg'wQ, wg'se Mo jgun 9ba

Translation I wash both hands and feet And feastwith Qba, the king I wash both hands and feet And feastwith Qba, the king I wash both hands and feet I die no more I wash both hands and feet And feastwith Qba, the king

Ifá says that the person for whom this Odü is revealed needs to learn 51

Ifa Dida: An ¡nvitation to lfa Consultat¡on

proper conduct and decorum so as to live long and be able to mix freely in the midst of very important personalities. Ifá says that he/she shall be found in the midst of, and counted along with, eba and impoftant dignitaries. Mo sá pamó, sá pamq Orf mi l'óun O sá pamó Mo rln nl kQrQ, nl kQrQ Fda ml l'óun o fg kQrQ D,lá fún IIQ

Nfjq tl

nt'qrun bQ wá'yé WQn nl kó rú'bg Kl ñnkankan má baá g'orfi rQ Ilg nl ayé ti yg oun tó báytl Oojq náá ni wqn t'gnl lée l'órl Mo sá pamó,, sá pamq Orl mi l'óun ó sá pamó Mo rln nl kQre, nl kQrQ Fda ml l'óun o fg kQrQ Dlá fún gnl Nfjq ü ó ñt'qrun bQ wá'yé WQn nl kó rrt'bg Kl nñkankan má baá g'orli rQ fnl nl ayé t¡ yg óun tó báyff oojq náá ni wEn tq ltg l'ée l'órf Mo sá FamQ, sá pamq Orl mi l'óun ó sá pamg Mo rln nl kQrQ, nl kQrQ FAa m¡ l'óun o fg kerQ Dtá fún lte Nfjq tl ó rtt'Qrun bQ wá'yé Wen nl kó rú'bg Kl nñkankan má baá g'orli rQ Itq nt ayé ti yg oun tó báyff oojq náá ni wqn gbé ápéré lée l'órl Mo sá pamó, sá pamq Orl mi l'óun O sá pamq O

tltl

ll Mo rln nl kQrQ, nl kQrQ Fda ml l'óun o f€ kQrQ Dlá fún Apéré t{ljq tl ó ñt'Qrun bQ wáyé WQn nl kó rú'bg Kl n¡tkankan má baá g'orli rQ Apéré nl ayé ti ye oun tó báYll Oojq náá ni wqn gbé Qba lée l'órl Mo sá pamQ, sá pamq Orl mi l'óun o sá pamq Mo rln nl kQrq, nl kQrQ Fda ml l'óun o f€ kQrQ Dlá filn Qba Nljq tl ó ñt'Qrun bQ wáyé WQn nl kó rú'bg KI nñkankan má baá g'orli rQ Qba nl ayét¡ yg óun tó báyll oojq náá ni wqn gbé Adé lée l'órl Mo sá pamQ, sá pamq Orl mi l'óun O sá pamq Mo rln nl kQrQ, nl kQrQ Fda ml l'óun o f$ kQrq Dlá ft¡n Adé r.ffiq tl ó nt'9run bQ wáyé WQn nl kó rrl'bg Kl nñkankan má baá g'orli rQ Adé nl ayé ti ye Oun tó báyff Ooiq náá ni wqn fi lye Qkln mQrlndlnlogún Iée Mo sá FamQ, sá pamq Orl mi l'óun ó sá pamQ Mo rln nl kQrQ, nl kQnQ Fda ml l'óun o f$ kQrq Dlá fi¡n lyg Qkln mgrlndlnlógun NljQ tl ó ñt'qrun bQ wáyé WQn nl kó rú'bg Kl nñkankan má baa g'orfi rg

l'órl

EiiOgbe


WOn nl ayé ti ye áwgn tó báyll oojq náá ni Eegin Ténté bá lée Mo sá pamQ, sá pamQ Orl mi l'óun O sá pamQ Mo rln nl kQrQ, nl kQrQ Fda ml l'óun o f$ kQrQ Dlá fun lyg Egingin-ténté tüjq ü ó ñt'Qrun bQ wáyé WQn nl kó rrl'bg l(| nñkankan má baá g'orli rQ Ó gb'gbo, ó rú'bg

I'órl

Ówa wg'wE iténl iténl Ó w'gsQ iténl ¡ténl Ó ya'nu kótó Orin Awo ló ñko Ó nl mowgwQ,wg'se Mo jgun Qba o

MowqwQrwg'sg Mo jgun Qba Eml wgwQ, wg'sQ

Miokúmq Eml iwgwqrwe'se Mo

jqun Qba

Translation I tried in vain to hide myself But my Ol says it does not accept my hiding myself I tried to walk in alleyways But my fda refusesto accept mywalking in alleyways These were Ifá's declarations to IIQ the mother-eafth When coming from heaven to eafth She was advised to offer gbg So that nothing could be placed on top of her She responded that her life was right and proper the way it was Thatwasthe daythat [nf, the Matwas placed on it I tried in vain to hide myself

54

li

,¡'ono"

myself

But my Ori says it does not accept my hiding I tried to walk in But my pda refuses to accept my walking in alleyways These were lfá's declarat¡ons to fnl, the mat When coming from heaven to earth She was advised to offer gbg So that nothing could be placed on top of her She responded that her life was right and proper the way it was Thatwas the day thatltg, Rug was placed on it I tried in vain to hide But myOf says itdoes notaccept my hiding myself I tried to walk in alleyways But my fda refuses to accept my walking in alleyways These were lfá's declarations toltq, the Rug When coming from heaven to eafth She was advised to offer gbg Sothat nothing could be placed on top of her She responded that her life was right and proper the way it was Thatwasthe daythatApéré, the Stoolwas placed on I tried in vain to hide But my Or'i says it does not accept my hiding myself I tried to walk in alleyways But my pda refuses to accept my walking in alleyways These were lfá's declarations to Apéré, the stool When coming from heaven to eafth She was advised to offer gbg So that nothing could be placed on top of her She responded that her life was right and proper the way it That was the day Qba was placed on it Itried in vain to hide myself But my Of says it does not accept my hiding myself I tried to walk in alleyways But my fda refuses to accept my walking in alleyways These were Ifá's declarations to Qba, the king When coming from heaven to eafth He was advised to offer gbg So that nothing could be placed on top of

alleyways

myself

it

myself

was

him

55

I '

i

t

\

r

(


He responded that her life was r¡ght and properthe way itwas Thatwasthe daythatAdé, the Crown was placed on his head I tried in vain to hide myself But my Of says it does not accept my hiding myself I tried to walk in alleyways But my fda refusesto accept mywalking in alleyways These were lfá's declarations to Adé, the crown When coming from heaven to eafth She was advised to offer gbg So that nothing could be placed on top of him He responded that his life was right and properthe way it was That was the day that 16 peacock plumes were placed on it I tried in vain to hide myself But my Of says it does not accept my hiding myself I tried to walk in alleyways But my lda refuses to accept my walking in alleyways These were lfá's declarations to Iyq the peacock

Ql(n,

Feathers When coming from heaven to earth She was advised to offer gbg So that nothing could be placed on top of her She responded that her life was right and proper the way it was That was the day that Egingin ténté, the tiny Fly landed on the feathers I tried in vain to hide myself But my Oí says it does not accept my hiding myself I tried to walk in alleyways But my fda refuses to accept my walking in alleyways These were lfa's declarations to Egingin-ténté, the Tiny Housefly When coming from heaven to earth She wasadvised to offergbg So that nothing could be placed on top of her She complied She washed her hands gingerly And washed her legs gingerly

il

t¡,ono"

She opened her mouth And Awo songs came out of mouth

Shethen declared: I wash both hands and feet And feastwith Qba, the king I wash both hands and feet And feastwith Qba, the king I wash both hands and feet I die no more I wash both hands and feet And feastwith Qba, the king

Ifá saysthat the person for whom this Odü is revealed shall wine and dine in the midst of the high and mighty in the society. He/she shall be given the respect reserued only for royalties.

8.

Ifá says that as the child of EI-Ogbé, the person for whom this Odü is revealed has no other source of support except Olódümaré, Of and Ifá, It is through Ifá that his/her wealth, success, health and popularity are assured. Ifá says that, as pafts of his/her perpetual crave for attention and recognition, he/she endeavours to prove to others how intelligent he/she really is. Ifá says that all his/her intellect usually exposes his/her folly. Conversely, if anyone tries to under-estimate his/her intelligence, such person will be shocked when it dawned on him/her how smaft he/she is.

Ifá says in conclusion, that it foresees the Ire of wealth, spouse, children, house, horse, longevity and good health for the person for whom this Odü is revealed. He/she needs to rely on Ifá at alltimes. There is need for him/her to offer gbg of ArrJkore. He/she is advised to offer two pigeons, two hens, two cocks and money. He/she also needs to feed Ifá with four rats, four fish, palm-oil and liquor. On these, Ifá says: Ako Ako A 9Q bl A gbQn bi

57

lfa Dida: An inv¡tation to lfa Consultation

Ako gbQngbqn-qngbQn, Ako ko wá'lé Ako gQgQqgq, enlkan ko teé gb'Ako ta

Agbatófi itéeresl'h Tó ñ kiri iléonl'le kiri Oun láá peAko

K'ónllé ó hü'wá gbQdQ K'ónllé ó Se pehpeh B'ónlléObá hü'wá gbqdq B'ónllé o bá 9e pel€pele Ako O re'lé mffrán dandan A Sl'pa tán, ayanngede Ayanngede, a st'pá I)|á fit n Odnaája-Ag ü nyt n Qmqérl kan b'érl gwój€ 9mg orl tl rtsunkún ate Qmq bebé-ldl tl ilsunkún Oun ó gunlbaaka l'égin Ó na'ja ¡lekfletltl B$$ ni ko r'eré jgo WQn nl kó lg máa bá Qrunmllá g'OwO pQ

Translation

.

Thewisdom of Ako The foolishness of Ako As wise asAko is, he cannotcome home As foolish as Ako is, he cannot be sold into slavery The elder who left his own home And was moving about other people's homes Isthe person called Ako Letthe occupantofthe house exercise caution Letthe occupant ofthe house show meekness If the occupantof the house ís notcautious Ifthe occupant of the house does not show meekness Ako will surely leave for another house With arms akimbo, he will match majestically He will walk majestically, with arms akimbo These were lfá's declarations to Onlnáája-Agünfin Offspring of the Of which is in search of a befitting cap And of beaded waistand buttocks in search of a mule to mountas a horse He engaged in merchandise in several places But he had no profit to show for his efforts He was advised to enter into partnership with

58

"

|

|

ei¡ogn"

Qrunmllá

Orfnáájá-Agünln tried so many enterpr¡ses but failed. He tried farming; he failed. He tried hunting; he failed. He tried fishing; he failed. He trled trading; he failed. He tried handicraft; he failed. He tried singing; he failed. Consequently, he approached the group of Awo mentioned above for Ifá consultation: would he succeed in his life? The Awo assured him that he would succeed in his life. They said that he must never prove to be more intelligent than others. He must also avoid being too arrogant or feeling that he understood how to do things better than others. He was equally advised to offer gbg as stated above, to be cool and calm at alltimes, and to enter into paftnership with Qrúnmllá. He complied with everything hewastold to do.

Before long,

all the spirits

responsible

for financial

success and He had money; he was

achievement were attached to his domain by Ifá, financially solvent enough to have a spouse. W¡th his spouse, he was able to have good children. W¡th children, he was able to build a beffiting house. W¡th his home, he was able to purchase horses and keep them in the manger in his home. With horses, he was able to go about his business on horseback. He was happy and contented. He was always equated among kings. A gbQn bi

Ako

AgQ bl Ako Ako gbQngbqn-qngbqn, Ako ko wá'lé Ako gQgQqgo, gnlkan ko leé gb'Ako tá Agba tó fi ilée rQ sl'lQ

Tóñ kiri iléonl'lé kiri Oun láá peAko K'ónllé ó hü'wá gbQdq K'ónllé ó 9e pelepe¡€ B'ónlléO bá hü'wa gbqdq B'ónlléo bá 9e pelÉpQh Ako o re'lé mllrán dandan ASI'patán, ayanngede Ayanngede, a sf 'pá D,lá filn Onl naája -Ag ü nyl n 59

lfa Dida: An ¡nvitat¡on to lfa Consultation

qmqérf kan b'érfgwojq Qmqorltl ñsunkún ate 9mg bébe-ldl tl ñsunkrf n Oun O gunlbaaka l'égin Ó ná'ja ¡leklhtltl BgQ ni kO r'éré jg o

won nl kó lg maa bá Qn¡nmllá g'owo pq Ógbg'bgrórú'bg A kff bá Qrrtnmllá g'owO K'Qni ó má

r'éréajé

Ajénl ñbá ni p'éénáaya A kll bá Qrúnmllá g'OwO K'gniómá r'éréaya Aya nl ñbá ni p'ééná gmg A kll bá Qrrlnmllá g'OwO K'Qni ó má r'éré gme Qmq ni ¡tbá ni p'eena ilé A kff bá Qrunmllá g'ów0 K'$ni ó má r'éré ¡lé Ilé nl ñbá ni p'eéná ggin A kff bá Qrrrnmllá g'ówó K'éni ó má r'éré esin fgin la o máa g0n g'awo Ayamg bl $l-Ogbe kq I'gba nl'lé Ifá fqin la O maa gün g'awo

Translation Thewisdom of Ako The foolishness of Ako As wise as Ako is, he cannot come home As foolish as Ako is, he cannot be sold into slavery The elderwho left his own home And was moving aboutother people's homes Isthe person called Ako Let the occupant of the house exercise caution Letthe occupantofthe house show meekness If the occupant of the house is not cautious Ifthe occupantofthe house does notshow meekness Ako will surely leave for another house With arms akimbo, he will match majestically He will walk majestically, with arms akimbo These were Ifá's declarations to Offnáájá-Agünfin Offspring of the Ol which is in search of a befitting cap And of beaded waist and buttocks in search of a mule to mount as a horse

60

ii

,¡,ono"

He engaged in merchandise is several lands

But he had no profit to show for his effotts He was advised to enter into paftnershíp with Qrúnmllá He complied and offered the appropriate sacrifice One cannotenter into partnership with Qrrlnmllá For one not to have the profit of wealth Wealth is itwhich attractsspouse One cannot enter into paftnership with Qrúnm'llá For one not to have the profit of spouse Spouse is itwhich attracb children One cannot enter into partnership with Qnf nmllá Forone notto havethe profitof children Children are they who attract a befitting home One cannotenter into partnership with Qntnm)lá For one not to have a befitting home Home is it which attract horses One cannot enter into partnership with Qrúnmllá Forone notto have horses Horses shall we mount in our Ifá enterprises Unless if E¡T Ogbe is notthe king of allthe Odü of Ifá Horses shall we mount ín our Ifá enterprises

9.

Ifá says that it is advisable for the person for whom this Odü is revealed not to procrast¡nate in the offering of gbg and the feeding of Egü in order to get all the Ire, which are already looking for him/her, at the appropr¡ate time.

Ifá says that the person for whom EI-OgOe was revealed had los! or is about to lose, many things in terms of material possession in life. Ifá says that he/she needs not to worry as along as he/she still has possess¡on of the most invaluable asset in this world his/her life. Ifá says that as long as he/she still lives, all the things which might have been lost shall be regained several times over. It may however be that he/she had missed several prom¡s¡ng chances in life due to no fault of his/hers. Ifá says that he/she shall still attain greater heights in life as long as as there is life.

Ifá says that nothing lost must ever be allowed to worry the person 61


for whom this Odü is revealed. As long as there is life, there is hope; as long as there is hope, there are several opportinites. On these, Ifá says:

Afin lófi gbogbo ara h'ewú Arg ni O na wQ Kógbé'gbáOOge l'áje Dla fún lml Tff g'gmg Orlga Gb0wujt Eyl tl yóó je gloje l'áwüjg ara f bg ni wQn nl kó wáá 9e

Translation An Albino is he who grows grey hair all over his body A cripple is he who never stretches his hands And carry Oñga calabash form the attic

These were Ifá's declarations to fnf , Life Theoffspring of Oñ9á cbówúI Who shall become the most important part of the body He was advised to offerebo

prn'i was an offspring of

Qbátálá. He was very popular. one day, he went to the Awo mentioned above in order to know his position among the other parts of the body. He was told that he would become the mos[ impoftant paft of the body and that without him, all the other part of the body, without exception, would be useless. He was also told that the body would lose many things in life but that as long as he still remained as part of the body, allthe lost items would be regained. He was advised to offer gbg with three cocks, three white pigeons and money. He complied. He was also advised to feed Qbatálá. He also complied.

Before long, the Body lost many things - position, spouse, clothing materials, prosperity, money and many other things. But because Frn'i, Life, was still retained as he had been forewarned, the Body clung to life. No room was given to despair, Life clung to hope. soon after, things began to change for the better. Money returned, spouse returned with children. Because there was money, he was able to purchase all the essential things in his life. He regained all the lost things in several folds. He was so happy. He began to preach to others who were in difficult situations that they only 62

il ,¡,ono" Life, was not lost. When there is life, there is

needed to ensure that fnf, hope; and when there is hope, there are boundless

opportunities.

i

Afin lo fi gbogbo ara h'ewrl Arg ni O na'wQ Kógbé'gbáOoSa l'áia Dlá fi¡n Emf Tfi I'gmg Orlga Gbowrljl Eyl tl yóó je Qlója l'áwüjg ara fbg ni wQn nl kó wáá 9e

Ógb'gborórú'bg Ñje Orlqa

t'!ml

(

ló góro o o

Orts,át'fml lógOro T'fmff O bá bQ o KóslounYOónü Orlgát'!ml lógoroo

Translation An Albino is he who grows grey hair all over his body Acripple is hewho neverstretches his hands

And carryOflgá calabash from the attic These were Ifá's declaration to The offspring of Ofl9á Gbówttfl Who shall become the most impoftant paft of the body He was advised to offer gbg

frnl

(

He complied

Lo,Oñga, fnf isthe mostimportant Orisa, frnl is the most invaluable If Enf is nottaken away Verily, nothing is lost Oñga, Ernl is the most

essential l

Ifá says that with life, all things are poss¡ble. Only the dead can lose hope. As long as there is life, there is the need to continue to strive for the better.

10.

Ifá says that the person for whom EI-Ogbé is revealed shall succeed in life. That is not in contention. He/she however needs to take the issue of securing a spouse of his/her own very seriously and make it a point of priority to have his/her own children early in life.

He/she {

63

lfa Dida: An invitation to

lfa Consultation

should not be too concerned with secur¡ng money and all other material things of life without giving a serious consideration to having his/her own children early in life. This is because he/she may end up spending a considerable part of the money that he/she had made in the search for children at later stage in his/her life.

Ifá says that this person needs to offer gbg with three hens, eight rats, eight fish and money. He/she is also to feed Ifá with one goat, eight rats and eight fish. A stanza in EJ)-ogbé in suppoft of this says:

Ifa lod'fpgil,Awo ilée kenQ lódé Ifá mo láa g'awotlff d'óde ilQyll Mo láa r'áwo ge Qrúnmllá nl klni e mú bq ¡be? Tl gfi r'áwo$e Mo nl eku mefl olüwéré La mú bQ ibe Oun la fi r'áwo ge

Translation Ifá declares that here comes KQrQ

FpeJi

the wealth accumulator

Ifá, I state that we

transacted

the Awo in the household of

Ifá

business extensively and

arrived atthis land I declared that we were very successful indeed Qrúnm)lá asked whatwe broughtback Which made us feel that we were successful I responded that it was two swift rats Which we brought back This made us have a successfulenterprise

Some Ifá practitioners headed bV Fp-ef approached Qrúnm'llá and declared to him thatthey were successful in their Ifá practices. Qrrlnmllá asked them to state what they brought back as ga¡n in their transactions. They responded that they brought back two rats each. Orrlnmllá declared that what they made did not amount to success. They had only gone on ratseating expedition. Qrunmllá then asked them to go out again and pursue real profit in their Ifá practices.

Ifá ló d'f pejl, Awo ilé e kerQ ló dé 64

il ,¡'ono. Ifá mo láa g'awo tltl d'óde

ilQ

yll

Mo láa r'áwo se Qrrlnmllá nl klni e mú bQ ¡be? Tl gfi r'áwoge Mo nl eja mejl ab'lwe gbada La mú bq ¡bQ Oun lafi r'áwoseo

Translation Ifá declares that here comes Fpé,f, the Awo in the household of KQrg


Ifá, I say that we transacted Ifá


arrived atthis land I declare that we were very successful indeed Qnlnm'ilá asked what we brought back Which made us feel that we were successful? I responded that itwas two fish, graceful in swimming Which we broughtback This made us have a successful enterprise

Again, Qrrlnmllá made it clear to the Ifá practitioners that acquisition of fish did not const¡tute profit. It only showed them to be fish eaters. Qrrtnm'ilá ordered them to go back in pursuit of real profit.

(

Ifá ló d'Fpejl, Awo ilé e kQrQ ló dé Ifá mo láa g'awotltf d'óde ilQyll Mo láa r'áwo ge Qrrlnmllá nl klni e mú bq ¡be? Tl gfi r'áwo ge Mo nl eJe méjl abtf0fángá La mr¡ bq ¡be Oun lafi

r'áwoseo

i

Translation Ifá declares that here comes, Fpef, the Awo in the KQrQ


Ifá, I say that we

transacted

lfá business extensively and

arrived atthis land I declare that we were very successful indeed Qrúnmllá asked whatwe broughtback Which made us feelthatwe were successful? I responded that itwas two birds, swift in flight

65

household of


Which we broughtback This made us have a successful enterprise.

And again, Qrúnml!á told the Ifá pract¡t¡oners that to acquire birds did not make a person successful, It only showed one as a bird eater. Qrúnmllá then asked them to go back in search of real profit.

Ifá ló d'!pejl, Awo ilé e kqrg ló dé Ifá mo láa g'awotltl d'óde ilQyll Moláa r'áwoge Qrunmllá nl klni e mú bq ¡be? Tl gfi r'áwo s3 Mo nl gran méjl ab'édó gbQké La mú bQ ¡be

Oun lafi r'áwoseo

Translation Ifá declares that here comes FpQf, the Awo in the household of KQrQ


Ifá, I say that we transacted Ifá


arrived atthis land I declare that we were very successful indeed Orrf nmllá asked what we brought back Which made us feel that we were successful? I responded that itwas two beasts, with large livers Which we broughtback This made us have a successfulenterprise.

And yet aga¡n, Qrúnm)lá declared that having several beasts did not make anyone successful. It d¡d not constitute profit in life. It only categorized one among the group of beast eaters. Qrúnm'ilá aga¡n ordered them to go in search of real profit in life.

Ifa ló d'Fpgjl, Awo ilé e kQe ló dé Ifá mo láa g'awotlt¡ d'óde ilQyll Moláa r'áwo9e Qrúnmllá nl klnie mú bq ¡be? Tl gfi r'áwoge Mo nl omidan méil ab'OJen gagera La mrl bE ¡be Oun la fi r'áwo se o

66

ii

,¡,ono"

Translation

I

Ifá declares that here come Fpe,f, the Awo in the household of KQrQ, the wealth accumulator Ifá, I say that we transacted Ifá business extensively, and arrived at this land I declare that we were very successful indeed Qnlnm)lá asked whatwe broughtback Which made us feel that we were successful I respond that it was two maids, with pointed breasts Whom we broughtback This made us have a successfulenterprise

When QrúnmIlá heard that the Awo had brought two damsels, he declared that itwas atthattimethatthe Awo could saythatthey had a successful Ifá enterpr¡se. The Awo were surpr¡sed that only when they brought home two maids did Qrúnmllá declare that they could really talk of engaging in a

profitable enterprise in life. They asked Qrúnmllá why this was so. Qnf nmllá responded that it was only through these maids that they could have children. It was through children that their future was assured. He stated that only children constitute people's real profit in Consequently, rats, fish, birds or beasts do not constitute profit in life;

life.

i

whereas marriage and children do.

Ifa lo d'!pejl, Awo ilé e kQrQ ló dé Ifá mo láa g'awo tltl d'óde ile yll Mo láa r'áwo ge Qrrlnmllá nf klni I mú bq ¡be?

'Tlgfir'áwo.ge

olüwéré

Mo nl eku mejl La mrl bq Oun lafi r'áwo9eo Qrrlnmllá nl kO s'Awo nl'bQ nnl Awo ká j'eku lásan ni Ifá ló d'Fpgil, Awo ilé e kQrQ ló dé Ifá mo láa g'awo tltl d'óde ilQ yll Mo láa r'áwo ge Qrúnmllá nl klni e mú bq ¡be?

¡be

: {

Tlgfi r'áwoge

Mo nl eja meil ab'lwQ gbada La mrl bó

¡bé

67

(

lfa Dida: An ¡nv¡tat¡on to lfa Consultat¡on

Oun

lafi r'áwoseo

Orunmila n¡ ko s'Awo nl'bé nnl Awo ká j'eja lásán ni Ifá ló d'Fpejl, Awo ilé e kqrq ló dé Ifá mo láa g'awofftl d'óde ilgyfl Mo láa r'áwo ge Qrrtnmllá nl klnie mú bQ ibg?

Tl gfi r'áwoge Mo nl eJg méil abTfOfangá La mrt bq ¡be Oun lafi r'áwogeo Orrlnmllá nl kO s'Awo nibe nni Awo ká j'eyg lásán ni Ifá ¡ó d'Fpejl, Awo ilé e kQrg ló dé Ifá mo láa g'awo üff d'óde ilQ yfl Mo láa r'áwo ge Qrúnmltá nl klni 9 mú bQ ¡be?

Tlgfi r'áwoge

Mo nl gran méjl ab'QdQgbgkQ La mrl bq ¡be Oun la fi r'áwo se o Qrrlnmllá nl kó s'Awo nl'bQ nnl Awo ká j'gran lásán ni Ifá ló d'!pejl, Awo ilé e kerQ ló dé Ifá mo láa g'awofiff d'óde ilQyll Mo láa r'áwo se Qrunmllá nl klni I mú bO ibe? Tl efi r'áwose Mo nl omidan méjl ab'óyán gagera La mrt bq ¡be Oun lafir'áwogeo Qrunmllá nl nlgbag g tóó r'Awo ge WQn nl éétirl tó f¡ j€ nlgbaÍ la tóó r'Awo 9e? Qrúnmllá nl tt wqn bá bl Amósü t¡tn Wen á tún bl Amqrg Qmg qnf nlgbá nt'é, yln gni 9e

Translation Ifá declares that here KQrQ

comes Fpef the Awo


Ifá, I state that we

transacted

Ifá

arrived atthis land I declare that we were very successful indeed

68

in the

househord of


il

,¡,ono"

Qrrlnmllá asked that what we brought back That made us feel thatwe were I responded that it was two swift rats Which we brought back This made us have a successfulenterprise Qrrlnm)lá asse¡ts that it was not a successful enterprise Itwas justa rateating venture Ifá declares that here comes FpQf, the Awo in the household of KQrQ the wealth accumulator Ifá, say that we transacted Ifá business extensively and arrived atthis land I declare that we were very successful Qrunmllá asked whatwe brought back That made us feel thatwe were successful? I responded that it was two fish, graceful in swimming, Which we broughtback This made us have a successful enterprise. Qrrf nm)lá asseftsthat itwas nota successfulenterprise Itwas justa fish eating venture Ifá declares that here comes FpéJi, the Awo in the household of KQrQ the wealth accumulator Ifá, say that we transacted Ifá business extensively and arrived atthis land I declare that we were very successful indeed Qrunmllá asked whatwe brought back That made us feel that we were successful? I responded that it was two birds, swift in flight Which we brought back This made us have a successful enterprise Qrunmlb assefts that it was not a successful enterprise Itwas justa bird eating venture Ifá declares that here comes Fpe,Ji, the Awo in the household of KQrQ the wealth lfá, say that we transacted Ifá business extensively and arríved atthis land I declare that we are very successful indeed Qrúnm)lá asked whatwe broughtback To make us feel that we were successful? I responded that it was two goats with massive liver Which we brought back This made us have a successful enterprise Qrrlnmllá assefts that it was not a successful enterprise Itwas justa beasteating venture Ifá declares that here come Fpe,f, the Awo in the household

successful

i

I

índeed

i

I

I

accumulator

of

69

t

(


KQrQ,


Ifa, I say that we

transacted

Ifá

business extens¡vely, and

arrived atthis land I declare that we were very successful indeed Qrúnmllá asked whatwe broughtback That made us feelthatwe are successful I responded that it was two maids, with pointed breasts Whom we broughtback This made us have a successful enterprise

Qrúnmllá assefts

that ¡t is now that you engage in

successful

enterorise AkápO asks why it is so

Qrúnmllá responds that when the maids give bifth to AmósU They will also give bifth to Amqre Our children preserve our name when we are gone

In this Ifá, only one's ch¡ld is what one possesses that is greater than the possessor. Life without children is not worth living. Consequently, it is in the best interest of E¡T-Ogbé children or whoever this Odu ¡s revealed for, to struggle and have children early in life in order to avoid a situation where he/she would be spending his/her resources ¡n search of children.

11.

Ifá says that the person for whom this Odrl is revealed is an Flggb€. He/she needs to feed his/her FgbÉ regularly. By so doing, he/she will live long, be prosperous and will have several followers who will respect and adore him/her. There is also the need to offer gbg with two hens, two rats, two fish and money. He/she also needs to look for a big cocoyam leal put a "hand" of Ifá in the leaf and while using the leaf as a container, slaughter one of the hens offered as gbg and drain its blood on the cocoyam leaf without allowing the blood to touch the lkin. This is to be left there for at least, six hours or better st¡ll, until the following day before being returned into the Ifá container. After this, Ifá will be asked what the flgbg will accept as feeding materials for the person for whom this Odü is revealed. On these,Ifá says Fún'ra igu nff yan'ra rQ nl'yán Fún'ra ágbádo nff yan'ra nQ l'ekq Fún'ra oblnrin nllyan'ra rQ l'ááy0 7A

ii Fún'ra gmg blbl Olúfe nff yan'ra Dlá firn Qrúnmllá Ifá ó se 89be éwe wqnÍ Fbg ni wqn nl kó wáá 9 e

rQ

ej¡ogn"

l'árQmg

Translation the quality of the yam that selects it for pounded-yam is the quality of the maize that selects it for corn-meal is the attitude of a woman that makes her the favourite wife is the attitude of a child that makes him the heir apparent These were the declarations of Ifá to Orrf nmllá Who shall befriend alltheseyouths He was advised to offer gbg

It It It It

is

There are several groups of flQgbg children who were in heaven and they always planned to come to the world only to live for a few days to a few years and return to heaven. The parents of such children were usually sad whenever the children depafted the world. When the mothers of such children became pregnant again, they would be gripped with the fear that they never knew whether these children would live to old age or not.

W¡th all these developments, the societies in which these children lived were never happy. Several parents used to troop into Qrúnmllá's home on a daily basis. Consequently, Qrúnmllá devised a means of ensuring that these children found it very difficult, if not totally impossible, to die young. He gathered all the children together when they were about to leave their abode in heaven for eafth. He pleaded with them to become his friends. They agreed. During the shoft period that they stayed in heaven, they enjoyed unprecedented joy, friendship and improved quality of life. They were so impressed that they did not want to leave Qrúnmllá for one moment anymore. One day, Qrrlnmllá called these children together and informed them of his intention to return to earth. They were all very sad to hear this. Qrunm'llá however told them that there was nothing to make them sad since they too were due to be born on eafth very soon. He nonetheless told them that if they wished to continue to be his friends on eafth, they needed to enter into a covenant with him. They gladly agreed. He then brought out a cocoyam leaf; he held an edge and asked the children to hold the edge of 71


the leaf. They all d¡d. He killed a fowl and drained its blood on it. He told them that while on earth, they must never wish to return to heaven until they were already old and that if they forgot and harboured this though! the moment this symbol of their covenant was peformed for them, they must drop such thought. They all agreed. QrúnmTlá also told them to use the oppoftunity of their closeness to him to assist each other and make each other great. They also agreed. Since then, they found it difficult to die young, especially if the gbg stated above had been performed for them. They also have the backing and suppoft of their heavenlyegbe.

Ifá says that there is the need to make all the Fl€gbÉ children close to Ifá for adequate protection. They are all Qrunmlla's friends. They had also entered into an all-abiding covenantwith Ifá - rightfrom heaven. Afterthis, the parents need to feed egbe for them regularly in order to ensure the suppoft and encouragement of their heavenly peers for them to reach the very peakof theirchosen careers. Fún'ra igu nll yan'ra rQ nl'yán Fún'ra agbado nfl yan'ra rQ l'gkg Fún'ra oblnrin nll yan'ra rQ l'ááyO Fún'ra gmg blbl Olúfe nffyan'ra re l'áremg üá frtn Qrrtnmllá Ifá ó$e qgb€éwewqnyl fbg ni wqn nl kówáá ge Ógb'Qbgrórrl'bo KO pe, kOjlnna F wá bá ni nf wQwq ire ñjq e má má má j'Awo ó bajQ o $ebl ewe e kóko la fi s'áml QpQ

Translation the quality of the yam that selects it for pounded-yam is the quality of the maize that selects it for corn-meal is the attitude of a woman that makes her the favourite wife is the attitude of a child that makes him an heir apparent These were the declaratíons of Ifá to OrUnmIlá Who shall befriend alltheseyouths He was advised to offerebo

It It It It

is

72

l', ti,ono"

Hecomplied Before long, nottoo far Come and join us in the midstof all ire Lo, please do not breakthis covenant We have chosen a cocoyam leaf as the symbol (of the covenant)

L2.

.

Ifá says that it foresees the Ire of childbear¡ng for a barren woman. This woman ¡s between 30 and 45 years old. The woman in question is too proud and too full of herself. Even though she had never had any child in her life, yet she had been making it difficult for men to approach her for a long-lasting relationship. This woman prefers casual relationship to a serious affair.

Ifá says that this woman must think of having a paftner of her own if she had not had any. She needs to be less arrogant to her paftner and think more seriously about having her own child in her life. Ifá also says that throughout the period that the woman in question ought to be serious about child-bearing, she was busy pursuing worldly possession. The woman needs to offer qbQ with 200 brown rats, one bead which would first be tied round her waist and then used as part of the gbg materials. If she already has a bead tied round her waist, that is the one she must use. Her paftner also needs to offer one brown rat as ebg. These gbg materials are to be carried to the outskift of the town and placed by the roadside separately. The couple must not together. The husband must go first while the woman goes later to place her own gbQ a few metres away from that of her husband. Ifá says that if all these are done accordingly to lfá's specifications, the following year will not meet the woman without carrying her own baby either in her womb, ready to deliver, or on her back, already a proud mother. A stanza in EJ|-Ogbé supporting this says:

go

w'Óh¡rokun w'Ólúrokun Bée la o r'ólúrokun mó

A

73


Mo nl nlbo I'OlttrOkun gbé lg WQn nl Olúr0kun ñbe nl'lé ayé

w'Abgrokun w'AbQrókun BQQ la ó r'Abgrókun mó Mo nl nlbo I'Abgrókun gbé lo WQn nl AbgrOkun rtbe l'áladeQrun A

DláfilnAyé Tff S'gmg Olódü ma ré AgOJún Qba atgnl qla leg€lÉgQforl sagbeji

TófQylntl m'ójü gkún sünráhOn gmg lbg ni wQn nl kó wá ge

Translation We searched and searched for OhtrOkun Yet we did not find Olúrókun

I asked where OlúrOkun had gone to Theysaid thatOlúrOkun is still in thisworld We searched and searched forAbQrókun Yetwe did notfind AbQrOkun I asked whereAbgrOkun had goneto Theysaid thatAb€rOkun is in heaven These were lfá's declarations to Ayé, the world The offspring of Olódümaré

When weeping

in

lamentation

for her inability to have her own

baby She was advised to offer qbg

Ayé, the world was an offspring of Olódümaré. All the secrets of the world were inside her belly. All the resources inside the world were embedded inside her. Allthe wisdom in the world was also in her custody. As a result of this, Ayé was full of herself. she was proud and arrogant. she saw no reason why she should bow down for any man. Knowing that she had more resources than any man, she found it difficult to maintain any lasting relationship with any man. As a result, she used to snub

men. If she had anyone as lover, she had no emotional consideration for him. At a stage, she made up her mind that no man would eversee her nakedness.

At a point, she realized that she was gett¡ng older and older, but she had no

74

ll

,¡,ono"

the have

she went to the house of Ifá priests mentioned above. There, she was assured that she would her own baby in her life. She was however advised against being too selfcentered. She was also told to her humility to her man. They told her that any woman whose nakedness cannot be seen by a man can never have a child. She was advised to offer gbg as prescribed above, She was also told that she had a bead tied round her waist and that the bead must be added to the gbg. All these were to be taken to the outski¡t of the town. Hearing all these, she signified her readiness to offer the gbg as quickly as possible. The Ifá priests told her to go and look for the 200 gmQ (brown rats)

child. She became worr¡ed and consequently,

she

, i

I

needed to offerthe gbg. A w'Óh¡lokun w'Ólúrokun B€Q la O r'Óh¡rOkun mó Mo nl nlbo I'Oltlr0kun gbé lg WQn nl OlúrOkun nbg nl'lé ayé A w'Abqrokun w'Abgrokun Bee la O r'AbQrókun mq

Mo nl nlbo I'AbQrOkun gbé lg WQn nl AbQr0kun rrbg l'álade Qrun Dlá filn Qkankanlénlrrln WQn ñlg réé fQ Ayé Tff $'gmg Olódümaré AgOJrln

lrúnmgle

'

Qba atg'nl qlá hgelegq forl s'agbeji pbg ni wqn n| kó wáá $e

Translation We searched and searched for Olúrókun Yet we did not find Olúrókun I asked where OlúrOkun had gone They said that Olúrókun is still in this world We searched and searched forAbQrókun Yetwe did notfind AbQrOkun I asked whereAbQrókun had goneto They said thatAbQrókun is in heaven These were lfá's declarations to the 401 IrunmglQ

to

When each

of them wished to

Ayé

75

proposition and marry

I


The offspring of Olódümaré Each of them was adv¡sed to offer ebo Knowing that Ayé was full of resources and potentials, all the 401 lrrlnmglQ were eagerto marry her. When each of them approached her, she snubbed them. They then went to the home of the Ifá priests mentioned above for Ifá consultation in order to know what they needed to do in order to have Ayé's hand in marriage. The Awo assured them that anyone among them who could offer gbg prescribed above would be the lucky husband of Ayé. They were advised to offer one brown rat and money. The gbg was to be taken to the outskirt of the town. When the gbg was placed there, whoever carried the gbg there was supposed to hide somewhere and watch the gbg throughout the day and see what would happen before returning home late in the eveining of that day. When the 401 lrúnmglQ heard of this, they all said that there was no reason why they should go into all those troubles because of one ageing woman. Consequently, they refused to offer the gbg. None of them was able to marry Ayé, the daughter of Olódümaré. A w'ólurokun w'ólrtrokun BgQ la ó r'ÓlUrOkun mó Mo nf nlbo I'Ohtrókun gbé lg WQn nl Olúrókun rlbgnl'léayé

I w'Abqrokun

w'AbQrókun Bee la O r'AbQrOkun mq Mo nl nlbo I'Abgr0kun gbé lg WQn nl AbQrókun rtbg l'áláde Qrun IXá filn OrUnmlla Ifá rr¡g rééfQAyé Ttl g'gme Olódümaré Agqtt¡n Qba atQ'nl qla lggqlgggforl s'agbeji f bg ni wqn nl kó wáá 9e

Translation We searched and searched forOlúrOkun Yetwe did notfind OhtrOkun I asked where Olúrókun had gone to They said that Olúrókun is still in this world

76

li' ,¡,ono"

.

We searched and searched forAbQrókun Yet we did not find AbQrókun I asked whereAbQrókun had goneto Theysaid thatAbQrOkun is in heaven These were lfá's declarationsto Qrrlnmllá When proposing to marryAyé The offspring of Olódümaré He was advised to offer gbg

Qrunmllá, see¡ng that all the 401 lrúnmglQ tried and failed in their bid to marry Ayé, the daughter of Olódümaré, also approached the same set of Ifá priests for Ifá consultation on the same subject. The Awo also assured him that he would succeed in marrying Ayé, butthat he needed to offer gbg as prescribed to the other IrúnmQlQ. Qrúnm'ilá realized that the 401 IrtlnmglQ failed because they did not offer the gbg as prescribed. He then made up his mind to go and get the brown rat and'bring it to the Awo so thatthe gbg could be offered for him. Very early on the following day, Qrunmllá went to E;)gbomgkün market to purchase the brown rat and returned to the home of the Ifá priests so that the gbg could be offered on time for him to carry to the outskirts of the town. The Ifá priests offered the gbg and Qrunmllá set out on his shoft trip. He placed the qbg by the roadside at the outskift of the town and found a hidden but comfoftable place from where to keep vigil on the gbg throughout the day as instructed by the Ifá priest.

chose to go to E¡)gbómgkün market to purchase her own 200 brown rats so as to enable the Ifá priests to offer her own gbg for her and for her to carry same to the

On that same day, as fate would have

it, Ayé too

outskirt of the town. On the very day in question however, all the rat sellers in ElTgbómgkün market brought exactly 200 rats to the market. Qrunmlla had bought one of the rats, leaving a remaining 199 rats for sale on that day. This market opened for commodities transactions once every five days. When Ayé arrived at the market she bought all the 199 rats and searched endlessly for one more rat, allto no avail. W¡th heavy heaft, she leftforthe home of the Ifá priest.

77

Ifa Dida: An ¡nv¡tation to lfa Consultation

In the home of the Ifá priests, Aye explained that she could only get 199 rats to buy and that she was informed that there were only 200 rats in the market on that day but that one man came to buy one of the rats which made it impossible for herto getthe 200 rats she needed. The Awo told her that it would have been perfect if she had been able to secure the 200 rats needed for the gbg. This notwithstanding, the Awo offered the gbg for her and instructed her to carry it to the outskift of the

town. She left the home of the Ifá priest and set out on her way to the outskift of the town. However, she was not fully satisfied that she could not get the whole 200 rats needed for her gbg. At the outskift of the town, she placed her gbg very close to where Qnlnmllá was hiding but she did not see him. She knelt beside her gbq and was praying fervently to the gods to please accept it even though it remained one rat for it to complete the 200 rats she needed. While she was praying, Olódümaré breathed life into the one rat offered by Qrrlnm)lá as his own gbg. The rat ran toward Aye. When Ayé saw this, she was determined to catch and kill the rat in order to add it to her gbg to complete the 200 rats she needed. She began to pursue the rat up and down. She ran towards Qrrlnm'ilá three times without knowing that Qrunmlla was close by. On her third approach, however, as she was about to hit the rat with a stick, she slipped, her wrapper loosened and she fell down completely naked. The bead she tied round her waist was clearly seen by Qrúnm'ilá. The bead had a distinct loop. Because she was unaware that she was being watched by someone she stood up still naked, and used her hand to clean the dust pafticles from her body. While doing this, Qrúnm'llá greeted her and expressed how sorry he was for herwhen she felldown.

On hearing thls, Ayé hurridly picked up her wrapper and tied it round her body before answering Qrrfnmllá. She later asked Qrúnmllá if he ever saw her in her nudity. Qrúnmllá responded that he never did, except that he saw the loop of the bead she tied round her waist which he could describe in details.

78

ll

,¡,ono"

There and then, Ayé made up her mind to become QrúnmIlá's wife, since he was the first man to see her in her complete nakedness. The ceremony was a quiet one. Only a handful of people were invited. The

marriage

i'

following year, Ayé became the proud mother of a bouncing baby. However, tried as people did, nobody ever knew what lead to the final decision of Ayé to marry Orrlnmllá.

While in Qrúnmllá's home, Ayé showed her husband the secrets of the world. This made Qrúnmllá to be even wiser and more appreciative of the intricacies that abound in the world. Whenever anyone asked how Qrúnm)lá became Ayé's husband, it remained a mystery which no one could fathom. Thus the Awo present especially the students of Qnlnm)lá began to singIyQrQ:

Yeeeryeeeo T'lfá ofi fgAyergnlkan Yeeeryeeeo

o mQo

T'Ayé ó fi fel;¡á,gnlkan

O

mq o

Translation

i

Yeee,yeeeo

Thewaylfá becamethe husband of Ayé, nobodyknows Yeeeryeeeo The way Ayé became the wife of Ifá, nobody knows

Ifá says that the person for whom this Odü is revealed shall be blessed with a good and compatible spouse. W¡th appropriate gbg, nothing shall hinder the marital bliss of this person. w'Ólúrokun w'Ólúrokun Bee la o r'Ólúrokun mó Mo nl nlbo I'Olürokun gbé lg WQn nl Olúrokun ñbq nl'lé ayé A w'Abqrokun w'Abgrokun BQQ la O r'Ab$rókun mq Mo nl nlbo I'Ab$rOkun 9bé lg WQn nl AbQrókun rtbg I'álade Qrun D¡áfúnAyé Tff $'gmg Olódümare AgO, tún

A

79

i


9ba atÉnl qlá l€g€legÉforl sagbei¡ Tóf'Qylntl m'ójtl gkún sünráhün gmg Fbq niwQn nl kówá Se

Ógb'$bg'ó rrl'bg A w'Ólúrokun w'Ólúrokun BQQ la o r'Ólúrokun mó Mo nl nlbo I'Olrtrókun gbé lg WQn nl Olúrokun ñb? nl'léayé A w'Abqrokun w'Abqrokun Bee la O r'Abqrókun mq Mo nl nlbo I'AbqrOkun gbé lg WQn nl AbgrOkun ñbg l'á¡edeQrun Dlá f¡ln Qkankan|enlrún IrrlnmglQ wqn ¡rlg réé f$ Ayé Tff g'gmg Olódümaré AgoJún Qba atg'nl 9lá hgel€g$ forl s'agbeji Fbg niwqn nl kó wáá Se WQn kg'tl Qgbgnyin s'gbo A w'Ólúrokun w'Ólúrokun Beelaor'Ólurokunmq Mo nl nlbo I'Oltlrókun gbé lg WQn nl Olúrokun ttbg nl'léayé A w'Abqrokun w'Aberokun BqQ la O r'AbQrOkun mq Mo nl nlbo I'AbgrOkun gbé lg WQn nl AbgrOkun rtbe l'áhde Qrun Dlá fi¡n Orrlnmllá Ifá rrlq reéf€Ayé Tff $'gmq Olódümaré AgOJún Qba atQ'ff elá l€gQl€g$forl s'agbeji lbg ni wqn nl kó wáá $e Ógb'Qbgrórú'bg ñjgyeheeréy{ árá T'Ayeóf¡fe'Fá Enlkan O mO o Yehee, éyl árá

Tffá óf¡fAye lnlkan O mQ o

Translation We searched and searched for OhJrOkun Yet we did not fi nd OlúrOkun

80

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I asked where OlúrOkun had goneto They said that Olúrókun is still in this world We searched and searched forAbérOkun I asked whereAbQrókun had goneto Theysaid thatAbQr0kun is in heaven These were Ifá declarations to Ayé, the world The offspring of Olódümaré When weeping in lamentation for her inabilityto have her own baby She was advised to offerqbg We searched and searched for OlúrOkun Yetwe did notfind OlúrOkun I asked where OlúrOkun had gone to They said that Olürókun is still in this world We searched and searched forAbQr0kun Yetwe did notfind AbérOkun I asked whereAbQrókun had goneto They said thatAbQrOkun is in heaven These were the declarations of Ifá to the 401 Irúnmgle When each of them wished to proposition and marryAyé The offspring of Olódümaré Each of them was advised to offer gbg We searched and searched for OlúrOkun Yetwe did notfind OltlrOkun I asked where Olúrókun had gone to They said that OlUrOkun is still in this world We searched and searched forAbQrOkun Yetwe did notfind AbQrókun I asked whereAbQrOkun had goneto Theysaid thatAbgrOkun is in heaven These were lfá's declarationsto QrUnmllá When proposing to marry Ayé The offspring of Olódümaré He was advised to offer gbg Hecomplied Now yehee, this is really wonderful Until Aye goes with Ifá Nobody will ever know Yehee, this is indeed maruelous Until Ifá becomes Ayé's companion Nobody wil I ever comprehend

Ifá says that both husband and wife shall live happily together for a very 81

lfa Dida: An ¡nv¡tation to lfa Consuftat¡on

long time. Nobody shall be ableto come in between them. They shall both become successful and influential in their community.

13. Ifá says that it foresees the Ire of victory over death, afflictions and evil forces for the person for whom this Odü is revealed. Ifá says that even though he/she is under the constant threat of death, he/she will nonetheless live long and happily. Ifá says that the person for whom this Odü is revealed needs to feed Ifá with two rats on the fifth day that this Odü is revealed, and two fish on the ninth day, two fowls on the 13th day and one goat (If it can be afforded, two) on the 17th day this Odü is cast. Allthe evilforces of death, afflictions, contention and loss (and most especially death) shall run away in the vicinity of this person. Astanza in E¡)-Ogbé suppofting thisasseftion says:

Igi t$$rQ igbórrbQwáá d'lil Afu¡a rrbg wáá d'ená Igi wgrq-wQrQ-wgnÉ igbó rtbQ wáá d'ljl Dfá fitn Baba Jagadarúwá Tl wqn bl Eil ogbé sg lóokg NljQqwQn nl lkrt kán-án fbg niwqn nf kówáá ge

Translation The slenderforesttree shallsoon become a mightytree A shoft-cut route shall soon become a major road The smalltrees shall soon become mightyforest These were the declarations of Ifá to Baba Jágádárúwa The name given to E¡I-Ogbe When they declared that it was his turn to die He was advised to offergbg.

The evil forces of death, afflictions, contention and loss were on the rampage in the town of Ilé-IfQ during the period when allthe 256 Odü were here on eafth, living in the midst of, and as, human beings. They had killed several people, leaving in their trail, anxiety, sorrow, pain and anguish. Before long, they declared thattheir nextvictim was Baba Jágádárúwá, also known as E¡) Ogbe. When this information reached him, E¡) Ogbe went to the Awo mentioned above for Ifá consultation. The Awo assured him that he would not die at a tender age. (E¡T ogbe was the youngest of all the 16

li

t¡'ono.

principal Odü). He was advised to offer gbg and feed Ifá as stated above. He complied,

The day Death came to his house, he informed Death to try QyQkU Mé¡). The second day, Death went to QyQkrl Mé¡T and was told to tryIwóñ Mé¡). On the third day, Death wenttolwó¡'l Mé¡) and was told to try Odt-Ue¡f . On the foufth day, Odf-Mé¡) was visited and Death was told to tryIrosün Méfl. Very early on the fifth day, as Death was about to visitlrosün Mé¡T, Efl-Ogbe fed Ifá with two rats. Whenlrosün Mé¡) was visited, Death was told to try QwQnf n Mé¡). The following day, Death was informed to go to Qbara Mé3). On the eighth day Death tried Qkanran Mé¡T. On the ninth day, E3) Ogbe fed Ifá with two fish. That day, Death visited Ogunda Mé¡) and was told to visit Qsá Me) the following day; andlka Me¡I the day after; and OturrlpQn Méfl the next day after. On the 13th day, E¡I-Ogbe fed Ifá with two hens. On that same day, Death visited Otura Mé¡) only to be told to tryIr-etQ Mé¡) the following day. On the 14th day, Death visitedlrqtQ Me;) and was told to try Qsq MeST on the 15th day. Death visited Qgq Me¡l and was referred to Ofr:n Méfl. On the 16th day Death visited Ofrln Mé¡) and was referred to QSe-Otura on the 17th day.

On the 17th day, E)-Ogbe fed Ifá with two goats. Death got tired of pursuing E¡)-Ogbe about and left him alone. E) Ogbé was so happy that he began to sing while feeding Ifá with the goats, saying. Rán ml ni'krl o ojq kán o

Sqran Rán ml nl'kü o ojQ kán

lgran Rán Rán Rán Rán

ml nlkú nráyél'ówóo ml ni'krl n ráyél'áyao ml ni'krl n ráyé bl'mg o ml ni'kú n ráyeé nl'regbogbo

fgran Rán ml

nfkú o ojo kan o

fgran

Translation Help carry my death away today

83

Ifa Dida: An invitation to lfa Consuftat¡on

Oh ye beast

Help carry mydeath awaytoday Help carry my death away for me to be prosperous Help carry my death away for me to be secure a

spouse Help carry my death away for me to have children Help carry my death away for me to have all Ire You beast Help carry mydeath awaytoday You beast

Ifá says that the person for whom this Odü is revealed shall not d¡e young so that he/she will be prosperous, will get marr¡ed, will have children and have allthe other Ire in life such as having a house of his/her own (a certainty for E¡)-Ogbe children) before he/she dies. Igi tggrg igbó tlbQ wáá dTif Abüjá ñbgwáá d'Qná Igi wqrq-were-werÉ igbo nbQwaá d'ljl Dláfiln Babajagádáffwá Tl wgn bl Ejl ogbe sg lóókg MjQqwqn nl Ikrl kán-án f,bg ni wQn nf kówáá s€ Ógb'Qbgrórú'bo Ejl ogbe |Ó ku QyQkr¡ Méil Qyeku Méil ló ku lwórl Méjl lwórl Mé¡I ló ku Odl Méjl Odl Méil ló ku lrosün Méjl Irosün Méil lóku Qwgnrln Méjl Qwgnrtn Méi¡ lo ku Qbara Meil Qbara Méjl ló ku Qkanran Méjl Qkanran Mé¡T ló ku ogundá Méjl Ogunda Méjt tó ku Qsá Méjl Qsa Mejl lókulká Méjl Iká Méjl lokuOtun¡pQn Méjl oturupqn Méjt ló ku otura Mejl Otr¡ra Méjl ló ku lrgtQ Méjl IrgtQ Méil ¡ó ku Qsq Mejl Qqq Mejl b ku Ofún Méjl Ofun Méjl ¡ó ku Qgq-otüra Ñjg ran ml nl'kr¡ o, ojq kán o Eeran

84

ii Rán ml nl'kü o ojq kán o

fgran Rán Rán Rán Rán

ml nf kú ml ni'krl ml nf kú ml ni'krl

nráyé l'ówó o n ráyé l'áya o n ráYé bl'mg o n ráyeé nl're gbogbo

fgran Ránmlnfkú oojqkano fgran Translation The slender forest tree shall soon become a mighty tree A shoft-cut route shall soon become a major road The smalltrees shall soon become mighty forest These were the declarations of Ifá to Baba Jágádárúwá The name given to E¡)-Ogbé When they declared that it was his turn to die He was advised to offergbg E|-Ogbe asked them to try Qyekú Mé¡I Qyeku Mé¡) asked them to tryIwóri Mé¡T IwOil Mé¡I asked them to try Odf Mé;T 0d ue¡f asked them to tryIrosün Mé¡) Irosun Mé) asked them totryQwqnrn Mé¡) QwQnrln Mé¡) asked them totryQbara Mefi QOara Mé¡) asked them totryQkánrán Mé¡) Qkanran Mé¡I asked them totryOgunda tle¡t ÓgUnda Mé¡) asked them totryQsa Me¡l Qsá Mé¡T asked them totry lka MéJ] 'lká Mé¡I asked them totryOtUrr:pQn MéI Otttrupqn Mé¡) asked them totry Otura Me¡) Otrrra Méfl asked them to try lr-etQ Mé¡I 'lreJQ Mé¡) asked them totryQqq Mé¡l ' QgQ Mé¡l asked them to try Ofr:n try Ofun ue¡t asked them to Qqe-Otrlra Please help carry mydeath awaytoday Oh ye beast Help carry my death awaytoday You beast Help carry my death away for me to be prosperous Help carry my death away for me to be secure a spouse Help carry my death away for me to have children Help carry my death away for me to have all Ire You beast

Me¡)

85

¡

,¡,ono"

lfa Dida: An invitat¡on to lfa Consultatíon

Help carry my death awaytoday You beast

14. Ifá says that the person for whom this Odü revealed is about to have

a change of environment - a change of home, a chance of work or workplace, a change of school, a change in vicinity and so on. If he/she is contemplating this, or even a change of spouse and so on, he/she is strongly advised aga¡nst such move as ¡t can only lead to misfortune, pa¡n and disappo¡ntment. This is one of the most serious and most impoftantaspects of Eji-Ogbe. Astanza in this Odü says: QgbágbáabTdl kü Dlá filn glgmg-Agbo-EslÉ Nljqtó rlt'Qrun bQwá s{'léAyé fbg ni wqn nl kówáá ge W$n nl kó má lg

Translation The nailwith its broad base He wasthe Awo who castlfá forQlgmg-AgbO-EsIQ When coming from heaven intotheworld He was advised to offer gbg

Hewasalsotold nottogo

a permanent resident in heaven. One day, he decided to change his environment by coming to reside on earth on a permanent basis. He therefore went to Qgbágbá-AHdl-kü, his Awo in

Qlgmq-AgbÓ-Eslg was

heaven for Ifá consultation. His Awo however advised him never to change his environment at that material point in time as Efl-Ogbé was opposed to any change of abode, work, career, relationship, etc. whenever was revealed during consultation. Qlgmg-AgbO-Esle had nonetheless made up h¡s mind to change his place of abode. Without minding the warnings of Ifá, he left for

it

eafth. While on earth, he was faced with untold hardship. Human beings began to eat his body. He became lean and haggard. When this suffering became unbearable, he returned to heaven unceremoniously. The day he reached heaven was the day he went straight to the home of Qgbagbá-Abldl-ku, his 86

ii

,¡'ono"

Babaláwo. He narrated his ordeal to the Awo. The Babaláwo blamed him for refusing to heed lfá's warning. He was told to offer gbg with one matured pig. He complied. After this, he was asked to return to eafth and that everything would, as from that day, turn right for him. The next day, he went backto earth. On eafth, he became very impoftant. All things relied on him for their survival. Those eating him developed strange illnesses which usually made their cheeks swell. Nobody dared to eat Qlqmg-Agbo-Esle again. He continued to live happily on eafth ever since. Ifá says that Qlqmq-AgbÓEsIg is the name given to the ground, or eafth-dust. It cannot be eaten. Neither can it be mishandled without impunity. QgbágbáabTdl kü Dlá fil n glgmq-Ag bó-Esl$ Mjq tó ñt'Qrun bq wá sl'lé Ayé f bg ni wqn nl kó wáá Se Ógb'Qborórú'bg KOpÉ,kOjlnná E wá bá ni nl wOwó ire.

Translation The nailwith its broad base He was the Awo who castlfá forQlgmg-AgbÓ-EsIQ When coming from heaven to eafth He was advised to offer gbg He complied Before long, nottoofar Join us in the midstof all Ire

Ifá says that with patience, and accurate timing, all things shall come out fine for the person for whom E|-Ogbé is revealed.

15.

Ifá warns that the person for whom this Odü is revealed must never be untruthful or tell lies in order to receive any favour from anyone. Ifá also warns this person never to show lack of gratitude whenever he/she is done a favour - no matter how little this favour may seem.

87


'

Ifá says that if he/she engages in lying and/or shows ingratitude, all what he/she had ever made in this life shall be retrieved from him/her by OIódümare and Ifá. The end is filled with regrets. On theseaspects, Ifá says: Iwájrt -iwájrl o,I'Qpá eb¡t¡ ñ résl DláfilnQrúnmllá Ifá ñg'awo lqsl IfQAgoótQ Fbq ni wqn n| kl wqn 9e

Translation It

is in front that the staff used to bait a dead fall trap springs

to

This was lfá's declaration to Qrunmllá When going on Ifá mission to IfQ, the truthful They were advised to offer gbg

QrrfnmTlá was go¡ng to IfQ AgOótó, the truthful, together with all 16 principal Odü and Qg€ Tüurá. On their way they arrived at the city of the

Blind. All the inhabitants of this city were blind. On reaching there,

Qrúnmllá expressed the desired to take tobacco snuff because he was feeling the urge for it. The blind people said that if not that they could not see, the village where they sell tobacco and snuff was very close to them. Qrúnmllá then asked them "what if we help you to regain your eye sights, will you get the snuff for us?" They responded in the affirmative. "I hope you are not lying to us". They all responded that they could never lie over such impoftant issue. Qrúnm)lá, having secured the promise from them, hit the staff of truth on the ground. He asked them allto hold the staff; those who could not hold the staff of truth were asked to hold the blind persons next to them. When they all did, the 16 principal Odü and QSe-Türlrá began to sing, saying: A kll see báhun

Eewo

Akffgeebáhun Eewo

Translation It It It

rightto (lie) do such a thing forbidden ís not properto lie

is not is

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il It

is a

,¡,ono"

taboo

Suddenly, they all regained their sights. All of them began to go to transact their respective businesses. At that point, Qrúnm'ilá called all of them and

asked, "what about your promise to us?" They responded with another question, 'which promise?' Qrúnmllá responded, "The promise you made that you would procure tobacco and snuff for us". "Are you deaf or something? What soft of restless man is this? If you must take tobacco or snuff, go and buy. We have explained to you where to get it". Qrunmllá told the 16 principal Odü and QggTüúrá, "let us go, they have lied to us and insulted us in the process". They leftwith disappointment. Their next poft of call was the city of Cripples. Qrunmllá also expressed his desire to use snuff. They too said that if not for their inability of walk, they would have gone there to secure plenty of tobacco and snuff for him. He asked if they would give the stuff to him if they helped them to regain the use of their limbs. They promised that they would. Qrtlnmllá asked them to hold on to the staff of Truth. They did. The 16 principal Odü and QSgTürJrá sang for then as they did for the Blind. They immediately regained the use of their limbs. All of them decided to go about their respective businesses. When OnJnmllá asked them to fulfil their promise to him, they told him that if he had not been drinking the herbs prepared for him to bath with, he would have known that he ought to go and buy his tobacco by himself. Afterall, they were not his slaves. Qrúnm)lá asked his 17 disciples to let them go. He said that they had lied to them and passed insults on them. They also reached the city of those who had hunch backs. All the citizens of this town had hunch back. They behaved like their counterpafts when their ailments were cured. Qrunm)lá and his disciples left with disappointment thatthey had been deceived and insulted. Their next port of call was the city of the Albinos. All of the inhabitants there were Albinos. They also treated Orunmlla and his disciples exactly the same way that those in the cities of the Blind, Cripple and Hunchback did. Qrrinmllá and his disciples leftthistown. Soon after this, Qrrtnmllá and his disciples arrived at IfQ Agóótó. He expressed his desire to take snuff. The inhabitants of IfQ Atoótó asked him to wait a little bit for them. Before long, they returned with two rats, two 89

lfa Dida: An invítation to lfa Consuftation

fish, two hens, two matured goats, two big kolanuts, two big bitterkolas, two kegs of wine and plant of tobacco and snuff. QrUnm)lá was so impressed that it was still possible to find a town where people were that hospitable.

Qrunmllá asked Qge-Otura to go back to Olódümaré to bring the calabash of Destiny. He told Qge- Tüúrá to pass through the cities of the Albinos, the Hunchbacks, the Cripples and the Blind, and ask them to hold the staff of Truth and make them return to their previous conditions. The Albinos who had hithefto been changed to dark complexion returned to their original white skin colour; the Hunchbacks whose backs had hithefto been straightened also developed hunchbacks again; the Cripples who were walking freely returned to their original lameness; and the blind who had regained their sights also became blind again. They all lived and died miserably, fu ll of regrets.

The inhabitants of Ifé, Agóótó were given the calabash of Destiny; they were blessed abundantly for their truthfulness and their sense of appreciation. Theywere assured and given the full blessings of the Deities. Ifá says that as long as the person for whom this Odü is revealed is truthful and honest, as long as he/she is appreciative of good gestures done to him/her, so long shall he/she be receiving the blessings and suppofts of the Deities.

Iwajú -iwájrl o, I'Qpá Qbl$ ñ ré s{ DláfitnQrúnmllá Ifá r1g'awo lgsl lfeAgÓótq lbg ni wqn nl kl wgn ge

Ñje ká g'offtQo Ká s'Ododo Agba tóg'otltq ni'mglQ ñ gbe

Translation It is in front that the staff used to bait a dead fall trap springs to This was Ifá's declaration to Qrúnm)lá When going on Ifá mission to IfQ, the truthful They were advised to offer gbg Be

truthful

Be righteous

The elders who are truthful are supported and blessed by the

90

ll ,¡'onr" Deities

NOTE: If this pafticular stanza isthe area picked by Ifá where the ebg of Eil Ogbé is to be offered, then it is forbidden for the Awo to imprint E¡t OgUe on the 9p0n Ifá, the Ifá tray. Instead' the Awo neéds to imprint on the QpQn-Ifá, Qq€-OtUrá in order to receive the Aqe and Igbá Iwá (Calabash of Destiny).That is the time that the blessings and suppoÉ of the Deities are assured,

16. Ifá says that the person for whom this Odü is revealed needs to be

warned against engagin(¡ in self-deceit. Ifá says that this person is working himself/herself up over what has already been spoilt without having a thought on how to have a new and better one. He/She is placing his/her hope on something that could be of no benefit to him/her anymore; whereas he/she still have the chance to secure another one that can be very useful.

Ifá says that the person for whom this Odü is revealed needs to cast his./her mind off what is clearly lost, spoilt or damaged and concentrate his/her effort instead on how to get a better replacement. The gbg materials here depend largely on the damaged, spoilt or lost thing which needed to be replaced. Ifá says that this must be done asquickly as possible so that it will not be too late for the person for whom this Odü is revealed. On this aspect, E!-Ogbé says: Ifá w¡, Ó ló d¡ gl'éJán mi éJán Mo ló di gl'é,tán mi Qtán Bara Agbgnnlrégrin Qrúnmllá nf kl wQn lo mú gni tó ñtan ara rQ jgwá

Translation Ifá says that it is a matter of deceit I chorus that it is a matter of deceit, Qrúnmllá the Bara Agbgnnlrégrf n Qrúnm'ilá asked them to go and bring the person who engages in self-deceit to him

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one day, Qrrfnm'llá called all his followers together. He gave them an assignment to go and bring for him the person they knew was engaging in self-deceit. They traveled far and returned with Alara, the king of llaraE¡dti. 'This is the person we saw who was deceiving himelf', they told Qnfnmllá. "Is it true that you are engaging in the act of self deceipt?" Qrúnmtlá asked Alárá. 'How am I deceiving myself?'Alárá countered. 'My fatherwas a king; I am now a king. Myfatherwas powerful; I am powe#ul. I am more powelful than my father. My father was popular during his life time; I am popular and definitely more popular than my father. My father had severalwives and children during his life time; I have several wives and children and even more than my father. My father had several propefties

during his life time; I have more propefties my father. so, how am I deceiving myself?' Qrrfnm)lá declared that Alárá was surely not deceiving himself.

Qrúnmllá again asked his disciples to go and bring for him the person engaging in self-deceipt. They again went and brought Ajero, ewárángrln, QbalQyQ-AjÓf and so on, one afterthe other. Qrúnm'llá asked each of them if it was true that they were engaging in self-deceipt. one by one they denied the allegation and gave their defences similar to the ones Alárá gave. one by one, Qrúnmllá declared that they were not engaging in the actof self-deceit.

once more, QrúnmIlá asked them to go and bring the person engaged in self-deceit. They confessed that they did not know such person. Qrúnmllá asked them to go and bring for him a woman who gave b¡rth to a set of twins, but who had lost the babies and had instead carved images representing the dead babies. Before they made enquiries in 10 compounds, they saw such woman. They brought the woman to Qrúnm'ilá. After exchanging greetings, Qrúnmllá asked after her set of twins. "They were dead', she responded. 'Xnd what happened after?" QrúnmIlá demanded from her. 'They gave to me two dolls to represent the babies. I was also told that the bab¡es had turned to 0il9á and they will be assisting me in all my undeftakings", replied the woman. "what are you doing to the babies" Qrunmlla asked. The woman replied, "I feed them, I clothe them, sing for them and dance for them". Qrunmllá asked her what happened after singing and dancing forthe dolls? "Nothing happens'i she responded. 92

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'¡'ono"

"When you talk to them, did they reply you?". No', she sa¡d. "When you send them on errands, do they answer yott?" "No, she replied. "When you feed them, who eats the food, is it the babies or cats, dogs, goats or rats and lizards?" Qrúnmllá asked. "To speak the truth, all of these animals except the doll babies eat the food", she responded. That was when Qrúnm'llá declared; "here is the person who engaged in the act of self-deceipt". When the woman asked why Qrrfnmllá said that she was deceiving herself, Qrúnmllá responded that, "instead of looking for means to have other children who will be usefulto you in future, you are celebrating the ones which had already died, spoilt and of no benefit to you anymore. Instead of looking for two rats, two fish, and two hens for me to offer ebo for you so that you will become pregnant and later a proud mother of a baby, you are still singing, dancing, feeding and fending for ordinary dolls! She agreed that truly, she had been engaging in self deceit. Shevowed to rectifli her mistakesforthwith.

That same day, she brought all the gbg materials to Qrrtnm'llá and the gbg was duly performed. Qrrtnm'llá asked her to go to his backyard and pluck the first leaves she found on her right hand and the first ones she found on her Ieft. She did. The two leaves were ground together to make herbal soup for her consumption. Qnfnm)lá told her to go to her home, that she had just taken pratical steps against her former act of self-deceipt.

A month after this ceremony, she became pregnant. After the pregnancy, she gave bifth to a bouncing baby. This time around, the baby su¡vived. On the sixth day of b¡fth, people gathered together for the naming ceremony. The woman insisted that only Qrúnmllá could name the baby since only he knew how the baby came into being in the first place

They invited QrUnmIlá for the naming ceremony. When he arrived, he asked her that on the day she came for the gbg, she was asked to go to his backyard to pluck some leaves; did she remember the leaves she plucked on her right side? She replied that they wereldOró leaves. And the ones on her left side? She replied that they were Owri leaves. Qrúnm)lá replied that the baby whose mother ate herb soup prepared 93

L


withldoró and 0wú leaves had brought its name from heaven. The baby should be namedldowr¡. That is,Idoró + Owu =Idowrl when \dowrl", the baby attaíned 30 months of age, the mother brought to Qrunmllá another set of two rats, two fish and two hens for another gbg, she told Qrrlnm'llá that she needed another baby. Qrúnmllá told her that was the period she no longer engaged in self-deceit. The gbg was offered for her. And as it happened the first time, she was sent to the backyard to pluck leaves. she did with both hands, and she soon became pregnant. After this, she gave b¡fth to another bouncing baby. The baby also sulvived. During the naming ceremony, Qrúnm)lá was invited. He asked the mother to name the leaves she plucked on her right side; she responded thatthey were *Lára" leaves. And the leaves on the left side, she responded that they were "Arábá" leaves. Orúnm'llá declared that the baby born after the mother ate the herb soup prepared with "Lárá" and "Arábá" leaves should be called Alabá. That is Lárá + Arábá = Alaba.

The woman was full of joy, singing and dancing and praising olódümaré, Ifá and Qrúnmllá saying: 9mg mer¡n werewerQ fémi nlkan 9mq mQrin wq¡Qworqf'émi nlkan Qmg-Táyé omg ni, gmg ni Qmg-Ké, ylndé gmg ni, gmo ni Eyd Aebá gmg ni, gmg ni 9mq mi n'Idowú gl'e$e okün Qmg mer¡n werg wqrQ fémi nlkan

Translation Four big babies for me alone Four hefty babies for me alone

Qmg-Táyé ¡sa babytruly Qmq-K€yrnde is truly a baby And Alaba is truly a baby But my own baby is ldówrr, the owner beads

94

of selected okün

li

,¡,ono"

Four big babiesfor me alone

Ifá says that there is the need for the person for whom this Odü is revealed to take pract¡ca¡ steps in order to change his/her lot from misery to joy

from disappointment

to fulfillment and from hopelessness to

accomplishment. Ifá wl, Ó ló di el'€t¡ln mi Qtán Mo lódi gl'é,tiln m¡ e,t¡ln Bara Agbgnnlregún Orrtnmllá nl kl wQn lg mrl gni tó ñtan ara rQ j9 wá WQn lg mu Alárá WQn nl Alárá tl áwQn rl tó ñtan'ra rQ jg réé Alárá nl klnni ñnkan étán? Alárá lóun ó tan'ra Oun jg Orrrnmllá nl kótan'ra r$jq WQn lg mú AjerO Wón nl Ajeró tl áwgn rl tó ntan'ra rQ jg réé AjerO nl klnni ¡tnkan Qtán? AjerO lóun Otan'ra Oun jg Qrunmllá nl AjerO kótan'ra rQ jg Wqn lg mrt Qwarángun-Aga WQn nl Qwárángún tf áwgn rl tó ñtan'ra reig réé

Qwárangún lóun ó tan'ra Oun jq Qrr¡nmllá nl Qwárángr¡n kOtan ra rQjg Wgn lg mu Qbal€yQ-Aior{ WQn nl Qbaléyq-AjOr{ tl áwgn rl tó rttan'ra reie réé gbal€yQ nl klnni ñnkan éJán? gbaléyQ nl oun ótan'ra óun jgo Qrrlnmllá nl Qbal$yQ kOtan'ra nQ j9 WQn nl áwgn O mg gni tó ñtan'ra reiq mq WQn nl kl wgn lg mulyálbeil wa Eylt¡ qmq re méjeéjlti sln Tl wqn wá 9b$ érelbejl fun WQn múlyálbejt dé Qrúnmllá nl gni tó ñtan'ra Gie reé pbg ni wqn nl kó wáá ge Ógb'Qbg, ó rú'bg ÑjÉ qmq mQrin wQrqwqrQ f'émi nlkan Qmg Táyé gmg ni, gmg ni Qmg-Ké,ylndé gmg ni, gmg ni E$ Alabá gmg ni, gmg ni 95


gmq mi n'Idowú el'€ga okün gmg mQrin wQró, wQrQ fémi nlkan o

'

Translation Ifá says it is a matter of deceit I chorus that it is a matter of deceit QrUnmllá the Bara Agbgnn)régr1n Qrunm)la asked them to go and bring the person who engages in self deceitto him They broughtAlárá They said thatAlárá was engaging in self-deceit Alara said thatwhatevidence did they have? Alara claimed that he was not deceiving himself Qrúnm)lá declared thatAlárá was notdeceiving himself They broughtAjerO They said thatAjerO was engaging in self-deceit Ajeró said that what evidence did they have? Ajeró claimed that he was notdeceiving himself Qrún m) lá decla red that Ajero was not deceiving hi mself They brou g ht Qwá ráng rt n-Aga They said that Qwárángrln was engaging in self-deceit Qwárangún demanded fore!'vidence of self deceit Qwárángún said that he was not deceiving himself Qrrrnmila declared that Qwárángún was not deceiving himself They broug ht Qba l€yQ-Ajof They said that QbalQyQ-AJof was engaging in self deceit Qbal€yO said that he was not deceiving himself Qrrlnm)lá agreed that QbalQyQ was not deceiving himself They said that they did not know the person deceiving himself Qrunmlla asked them to go and bring someone who gave bifth to a set of twins And thetwinsdied And she was given two carued images to represent the twins

They broughtthe woman to QrUnmIlá

Qrúnm)lá declared

that this was the person who engaged

self deceit She was advised to offergbg She complied

Now four big babies for me alone Four hefty babies for me alone Qmg-Táyé is a baby, truly Qmq-Ké, $ndé is truly a baby And Alaba is also a baby

96

in

ii

,i,ono"

But my own baby isldOwtl, the owner of selected Okün beads Four big babies for me

alone

I

L7. Ifa says that the person whom this Odü is revealed should be seriously warned aga¡nst the act of being ungrateful for what ever deed that he/she received from Olódümaré, Ifá and/or his/her fellow human beings. Ifá says that this person has the tendency of displaying lack of gratitude for whatever was done to him/her. Ifá says that if this is not stopped fofthwith, this person may find himself/herself in a situation where his/her ingratitude will not tolerated, and he/she may be referred to where his/her cries for assistance maysimply be ignored or handled with levity.

be

(

Ifa also says that this person for whom E¡)-ogbé is revealed needs to salute and praise Olódümaré and Ifá every morning, for all the good deeds he/she has received in life and ask for more good things. If this is done, he/she will never lack any good thing in life. If this is not done however, he/she will live a sad and worrisome

life.

On these, Ifá

says:

(

Ifá ló di ojumg mQ n¡ klni-klni Alklni má I'odl o Att¡n¡ má I'odl eni o Dláfiln olúrómbl

Tóil nl kütükütü Ó loun o l'ókelpqd oun-ún kl Wón nl nltorl i klnni Ó nl oun sin'fá sin'fá

Ifá Oun ó gbe Oun ni Arrlnmllá ji l'ááárQ kütükütü Ó nl Oh¡rómbl Iilire Olúrómbl nl hun, ó nl hUnün hun-un Qrrlnmllá nl ó ti jg tl ó f¡ ñ kün ákün-slnr¡ olúrómbl nl nltorl oun ó l'ájé ni Ifá já'wé ajéfitn olúrómbl olúrómbl l'ówó ó I'owó náátán Kó dúpe I'qdQ óké-lpgrl rQ 97

(


Translation Ifá says that it is when the day dawns that we greet one another Failure to greet each other amounts to keeping malice Refusal to greet one means keeping malice with such person This was the Ifá cast for Olúrómbl Who wakes up early in the morning And declared that she would never greet Ifá any more When asked why She responded that she followed Ifá for so long But her Ifá was of no benefit to her Qrúnm)lá woke up early in the morning He said "Olúrómbf good morning to you" Olúrómbf responded with "hün-ün hun-un" Qrúnmllá said that "Olurombi why are you murmuring and grumbling? Olúrómbf responded that it was because she had no money Qrr:nm'llá prepared the herb of wealth for Olúrómbi Olúrómbl became very wealthy After securing abundant wealth She refused to give thanks to Ifá

Olúrómbi was a follower of Ifá for some time. At a stage, she refused to greet her Ifá anymore. When Qrúnm'llá realized this, he wentto Ohirómbl early in the morn¡ng to greet her. She responded with grumbling. When QrrJnmllá asked her why she was grumbl¡ng, she responded that after serving Ifá for so long, she had no wealth to show for it. Qrúnmllá saw this as a challenge and he prepared herbs which make people to be wealthy for Olúrómbl. She became very wealthy, but she still refused to give thanks or show her gratitude to Ifá.

Ifálódi ojumq m0n¡ klni-klni Alklni má I'odl o Alklni má I'odl gni o Dláfitn olúrómbl Tójl nf kütükütü Ó loun o l'ókelpqd oun-ún kl Wón nf nltorl i klnni Ó nl oun sin'fá sin'fá Ifá Oun O gbeóun ni Qrunmllá ji l'ááárQ kutükr¡tü 98

il

olurombl9 jlire Olúrómbl nl hun, ó nl hünün hun-un Qrrlnmllá nl óti jgtf óf¡ rr kün ákün-slnU olúrómbl nl nltorl oun ó I'Qkg ni Ifá já'wé gkg fún olúrómbl olúrónbl I'qkq ó l'qkgtan

,¡,onu"

Ó nl

í!

Kó drlp$ I'qdQ oké-lpQrl rQ

Translation Ifá says that it is when the day dawn that we greet one another Fa il u re to greet each other a mou nts to keeping ma ice Refusal to greetone means keeping malice with such This was the Ifá cast for Olúrómbl Who woke up early in the morning And declared that she would never greet the Ifá any more When asked why She responded that she followed Ifá for so long But her Ifá was of no benefitto her Qn3nmllá woke up early in the morning He said "Olúrómbf good morning to you" Ohlrómbl responded with "hun-un hun-un" I

Qrúnmllá said

person

that "Olúrómbf why are you murmuring

grumbling"

{

and (

Ohlrómbl responded that it was because she had spouse Ifá prepared the leaves of spouse for Olúrómbl Olúrómtr became successfu lly married woman After securing a spouse of her choice She refused to givethanksto Ifá

When Qrúnmllá realized that Ohirómbi refused to show apprec¡at¡on when she became a very prosperous woman, he approached her again and greeted her. Ohirómbi responded with compla¡nts. When asked her why she was grumbl¡ng and complaining, she responded that it was ¡mpossible for her to have a responsible spouse of her choice. An appropriate Ifá work was prepared for her to that effect and she became a successfully married woman. She also became the envy of other married women and spinsters al¡ke. Yet, Ohfrómbf refused to give thanks or show appreciation to her Ifá which made these things poss¡ble for her.

Olúrómbi i

Ifá 1ó di ojúmQ mE n¡ klni-klni Alklni má I'odl o (

99


Alklni má I'odl gn¡ o Ddá fi¡n Olúrómbl

Tójl nl kütükütü Ó loun o l'ókelporl oun-ún kl Wón nl nftorl i klnni ó nl óun sin'fá s¡n'fá IfáOun OgbeOun ni Qrunmlla j¡ l'áaánQ kütükütü ó nl Oh¡rombl9 jtire olúrómbl nl hunronl hunünhun-un Qrunmllá nl óti jgtl ófi ñ kün ákün-slnu Olúrómbl nl nltorl óun O nl'lé ni Ifá já'we iléklkqfi¡n olrrrómbl Olúrómbl di onl'lé Ó nl'lé náa tán Ko dúp€ I'qdq oké-lpQrl I rQ

Translation

Ifá

says

that when the day dawns, we need to salute

each

other Failureto do so amounts to keeping malice Refusal to greet each other means keeping malice with each other This was the Ifá cast for Olúrómbl Whowoke up early in the morning And declared that she would never greet her Ifá anymore Theyasked herwhy She responded thatafterfollowing Ifá forso long She had nothing to show for it Qrrlnm)lá woke up early in the morning, he said, "Ohlrómbf, good dayto you"

Olúrómbl responded with "hün-ün hun-un" Orrlnmllá her"why areyou mumuring and grumbling?" She responded that it was because she had own

Qrrlnmllá prepared leaves which make have a house forOhf rOmbl Olúrómbl became a proud house owner

After securing the house, she refused

it

asked

no house of

possible

her

for one

to

to show gratitude to

Ifa

After Ifá had made olúrómbf a prosperous woman and made her happily 100

il

,¡'ono"

marr¡ed, she still refused to greet Ifá, show apprec¡ation or even thank Ifá for all that Ifá had done for her. But in order to prove to her that had no grudge against her and that Ifá kept no malice, Qrúnmllá still went to her early in the morning to greet her. As usual, she responded with mummur and complaints. Orrlnmllá asked her why she was still complaining. She responded that it was because she had no house of her own. QrúnmIlá made some herbal preparations for her and before long, she became a proud owner of a very big mansion. After erecting and completing this edifice, she refused to greet Ifá or show any form of

Ifa

appreciation.

(

i

Ifá 1ó d¡ ojr¡mQ mq ni Hni-klni Alklni má I'odl o Alklni má I'odl eni o Dlá fi¡n olúrómbl Tófi nl kütükutü Ó loun ó l'ókelpQrl óun-rtn kl Wón nl nltorl i klnni Ó nl óun sin'fá sin'fá Ifá Oun O gbe Oun ni Qrúnmllá ji l'ááárQ kütükütü Ó nl oh¡rombl qilire olúrómbl nl hunró nl hünün hun-un Qrunmllá nl óti j$tl óf¡ rr kün ákün-slnu Ohlrómbl nl nltor{ oun o blmo ni

Translation Ifá declares that when the day dawns, we need to salute

each other Failure to do so amounts to keeping malice with each other This was the Ifá cast for Olúrómbl Who declared that she would never greet her Ifá any more They asked her why She responded that after seruing Ifa for so long She had nothing to show for it QrUnmlla woke up early in the morning, he said, "Olúrómbf, good day to you". Oh1rómbl responded with, "hün-ün hun-un" Olúrómbl asked her, "Why are you murmuring and

101

(.


grumbling?" She responded that it was because she had no child of her own

Qrúnm)lá realized that after ensur¡ng that OhJrómbl became a house owner, she still refused to greet Ifá. He went to greet her early in the morning. Olúrómbl complained that her refusal to greet Ifá was because she had no child of her own. This was the time that Qrúnmllá told her that she had some questions to answer. Qrúnmllá then asked her the following questions:

"One, when you complained that you had no money,

I

made you prosperous beyond your wildest imagination, did you come back to give thanks or even show your gratitude?" Qrúnmllá asked. ohirómbf responded that she never did.

"Two, when you complained thatyou had no spouse, I made it possible for you to have a spouse of your dream. You became the envy of all. Everybody was praying to have a spouse like yours. was that not so? "It was so'i olúrómbf responded. "Did you come back to say thanks or show any form of appreciation? She was asked. "No, I never did", Olúrombl responded. "Three, when you complained that you had no personal house, Ifá made it possible for you to erect the biggest mansion in your environment. Was it not so?" she was asked. "It was so'i she responded. *D¡d you come back to say your thanks or even show your gratitude to Olódümaré and Ifá who made it possible for you?" "No, I never d¡d." Olúrómb¡ responded. QrúnmTlá then declared to her that it was clear that she was a person who never knew how to show appreciation for any good deed done for her. For this reason, Qrúnm)lá told her that her child was notwith him. "If you need a child, go to beg for one in the home oflrókó Ogbó Ohtwéré".

Ifá told her that she would meet several other people who had gone there for similar requests. The only condition was that they needed to make a solemn pledge of what that would give lrókó-ogbó after they had been 102

li ,¡' ono" safely delivered. She was told that she must mention whatever she knew that she would be able to redeem as her pledge no mater how small. Orúnm'ilá cautioned her

not to exhibit the type of attitude she had been displaying with him over there. W¡th that, she was dismissed

When Ohirómbt reached the shrine of lrókó, she met several women making their pledge. \rókó, if you give me a child, I shall be here this time nextyearto give you a big ewe"; \rókó, I need a child, if you give me, I will come here next year to give you a big goat"; \rókO, my husband's family had been planning to send me away because I'cannot bear a child for my husband, if you give me a child, I shall bring you a big hen this time next year"; "greatlrókO, a tree on eafth but a Deity in heaven, my home is being threatened because I cannot give my husband a male child. His people are planning to marry another woman for him who will give him a male child. Make it possible for me to become pregnant this month and give bifth to a male child so that I will give bifth to the heir in my husband's lineage before any other woman. If you do this for me, I will give you a big ram with twisted horn this time next year". These were some of the requests and pledges that OIrtrómbf heard other women making. She however did not believe thatlrókó would be able to do all these. When it was her turn to make her request and pledge, she said; \rókó, I have come here for you to give me a beautiful child. If you give me this child, I shall come here next year to sacrifice the child for you in appreciation." Everybody there looked at her with shock and surprise. They advised her to make another request but she refused. Irókó told her to think properly on her pledge and she told Irókó that she had said what was on her mind. Everybody dispersed. The following month, she became pregnant. Ten months after, she gave b¡¡th to a bouncing baby boy. The baby was the most beautiful child ever seen around that area for a very long time. The baby was faircomplexioned, bulky, healthy and happy. ESU Qdara himself kept pampering this baby. The baby became the baby of the whole community, and was loved by all.

However, when the time came for Olúrómb'i 103

to redeem her pledge,

she

t


could no longer sleep. She was just crying everyday and everywhere. She said that she never knew thatlrókO could do it for her. She thought that she could not have a baby. Her reason was that it was because Qrúnmllá knew that she was barren from heaven that he referred her to lrókó. Now that she had given b¡fth to the baby, she could not think of losing She summoned up hercourage and wentfor Ifá consultation. In the home of the Babaláwo, E¡T-Ogbé was revealed. The Awo told Olúrómbl that she was in her present dilemna simply because she never knew how to show appreciation when anyone did her anything good. They however advised her to offer ebo with two big he-goats 2,000 cowries and knife. She complied immediately. The Awo gave her one he-goat and asked her to head for the shrine oflrókó. Egu Qdára offered to follow Olúrómbf to Irókó shrine because if not, the day would be extremely bitter for her.

it.

At the shrine, Olúrómbl saw all the women whom she met the previous year

redeeming their pledges. They came with hens, goats, ewes, rams, hegoats, pigeons, food and lrókó was collecting all as they tallied with their various pledges. IrókO kept looking at Ohlrómbf with contempt. When it reached the turn of Ohirómbf, with the deepest sorrow ever heard by anyone in life, Olúrómbi began to plead and sing, saying: Olúrómbl o, gbeni-gbeni

Iwg lroto, gbeni-gbeni Oun Olurombl o, gbeni-gbeni Iwg IrókQ gbeni-gbeni Awgn oklkálukr¡, wQn iljéjee ewúrq Ewúr$ 9 wqn b€léj€ Awgn olrtkálukr¡ wgn ñjéjQQ ágüntán Agüntiln-an wgn bq|ojQ Oun Olurombl, óun jeQjeeqmgoun 9mq roro bl epo Olúrómbl Q gbeni-gbeni Iwg lrókó, gbeni-gbeni o

Translation Olúrómbio, please suppoft me Ohlrókó, please havecompassion on me Olúrómbl, please support me

104

ii

,¡,ono"

OhlrókO, please help and suppoft me Severalpeople pledged Their slender goats And severalothers pledged ewes Their robustewes But I Olurombl, I pledged my child My chiH as fair-complexioned as newly prepared palm-oil Olúrómbf oh! Please give me support Ohlroko, please have mercyon me!!!

goats

I

mercy baby.

She rolled herself on the ground pleading with Irókó to please have on her. She said that she was only living and happy because of that

/i

Instead for Irokó to show any form of compass¡on, it was the highest degree to contempt that was shown. IrókO replied her with her song, say¡ng:

Iwg Olurombl Q gbgmg-gbgmg Oun IrókQ gbqmq-gbqmq Olúrómbl ógbgmg-gbgmg Oun lrókó gbgmq-gbgmg O rl áwgn olúkálukr¡rwQr ñjéjeÉewúr$ Ewurgg bÉlsi€ O rl áwgn olúkálukrlr wQn rrjÉjee egüntán Agüntiln-an wgn bqlojE lwg olrtrombl,lwg jéjee qmg Q rg o Qmq roro bl epo Iwg Ohlrómbl O, gbgmg-gbgmg Oun IrókQ gbgmg-gbgmg

Translation

collector collector

You, Olúrómbl, are a baby And I,IrókO an a baby Yoú Olúrómbf were her to collect a baby

t

/

\-

{

\'

And IIrókO will also collectthe baby You saw several others pledging goats Their slender goats And you saw several others pledging ewes Their robustewes You Olúrómbf pledged yourbaby Your baby as fair-complexioned as newly prepared palm-oil You Ol úrómír, are a baby collector

( 105

lfa Dida: An inv¡tat¡on to lfa Consultation

And I,Irokó shall collect backthe baby

Iróko told her that nobody forced her to make her pledge. That was what she promised to bring back if the baby could be given to her. A pledge, Iroko insisted, was a pledge. Iroko said that the he-goat she brought was not acceptable. olúrombl cried and cried. Irókó did not budge one bit. At that stage, Egu Qdara asked ohlrómbi to bring the baby. she did. He asked her to bring the he-goat. She also did. Egu Qdara promised Irókó that the head of the baby would be given tolrókó and that the baby would be slaughtered. Irókó respo¡ded that it was acceptable. Egu Qdara brought out the knife that she offered as part of her gbg. He placed the baby on the ground and at the same time placed the he-goat besides the baby. Egu Qdara cunnyingly smuggled the baby back to the mother from behind and slaughtered the he-goat. He wrapped the head of the he-goat in a white cloth and gave it to lrokó. Iróko accepted the parcel. when Irókó unwrapped the parcel, it was discovered that it contained the head of a he-goat. Irókó protested. ESü Qdara responded that nobody collects one head two times. "Why did you not look well before you accepted the pledge?" Case closed

!!

!.

Ifálódi ojúmQ mq n¡ klni-klni Alklni má I'odl o Alklni má I'odl gni o Dlá filn Olúrómbt Tójl nl kütükütü Ó lOun O l'ókelpQrl Oun-ún H WQn nl nltorl i klnni Ó nl Oun sin'fá sin'fá Ifá Oun OgbeOun ni Qru nmllá ji l'áaárq kütü kütü Ó nl Ohlrómbl gjlire OlúrOmbl nl hun, ó nl hünün hun-un Qrunmllá nl óti jQtl ófi rr kün ákün-s{nu Olúrómbl nl nltor{ Oun O l'ájé ni Ifá já'wé ajé filn Ohlrómbl Olúrómbl l'ówó ó I'owónáátán Kó dúpe I'qdq oke-lpgrf rQ Ifá ló di ojumg mQ ni klni-klni 106

li AlHni má I'odl o Alklni má I'odl gnio Ddáfitnolúrómbl

Tóil ril kütükütü Ó loun o l'ókelpqrl oun-ún kl WQn nl nltorl i klnni Ó nl oun sin'fá sin'fá Ifá Oun O gbe Oun ni Qrrtnmllá ji l'ááárQ kütükütt¡

Olúrómbl9 jlire olúrómbl nl hunró nl hünün hun-un Qrúnmllá nf ó ti j$ tl ó f¡ ñ kün ákün-Stnú olúrómbf nl nltorl óun o I'Qkg ni Ifá já'wé gkg filn olúrómbl oh¡rónbf I'qkg Ó nl

ól'gkgtan Kó dúpe I'qdq oké-lpQÍ re Ifá ló di ojúmQ mq n¡ klni-klni Alklni má I'odl o Alklni má I'odl gnio üá fún Olúrómbl

Tóil nl kütükütü Ó lOun O l'ókelpQrl Oun-ún kl WQn nl nltorl i klnni Ó nl oun sin'fá sin'fá Ifá óun O gbe Oun ni

Qrúnmllá ji l'ááárQ kütükUtü ó nl Olürómbf g jlire Olúrómbl nl hunró nl hunün hun-un Qrúnmllá nl óti jQtl ófi rr kün ákün-slnú Olrtrómbt nl nltorl óun o nl'lé ni Ifá iá'wé iléklkQ fitn olürómbl olúrómbl di onl'lé

Ónl'lénáátán Ko dúp€ I'qdq oké-tpQrf I rQ Ifá ló di ojr¡mq mq n¡ klni-klni

Alklni má I'odl o Alklni má I'odl eni o

Dláfúnolúrómbl Tójl nl kütükütü Ó loun o l'ókelpgr{ oun-ún kl Wón nl nltorl i klnni 107

,¡,ono"


sin'fá sin'fá Ifá Oun O gbe óun ni Qrrlnmllá j¡ l'áaárq kütü kutu Ó nl oh¡rómbl gjlire olúrómbl nl hun, ó nf hünün hun-un Qrunmlla nl óti jgtt ófi ñ kün dkün-s{nu Olúrómbl nl nltorl óun O bfmo ni Qrrtnmllá nl kO s'Qmg rg I'QdQ Oun Kó máa lg s'qdQ lróko olrrwéré olúrómbl dé qdq lróko oluwere Ó nl oun

Ófqms

re

jéjee

f b9 ni wqn nl kó wáá 9e Ógb'Qbgró rú'bg Egu Qdara báa 19s'QdQlróko Nje Olúrómbl ó gbeni gbeni IrókO gbeni gbeni Awgn Olúkálukrl wqn ñjéjee ewúr€

Ewurqewgn bdéje

'

Awgn olrtkál ukrlr wgñ ñj€jeQ agünt¡ln Agünteln-anwgn bQlojq olúrómbl lój€jQÉgmqrQ Qmg roro bl epo Olúrómbl ó gbgmo-gbgmo Irókó gbgmg-gbgmg Ko pé, kójlnná Fwá bá nib'áyQ E

wá wó're o

Translation

Ifá says that

it is when the day dawns that we greet one

another Failure to greet each other amounts to keeping malice Refusal to greet one means keeping malice with such a person This was the Ifá cast for OlUrOmbf Whowoke upearly inthe morning And declared that she would never greet her Ifá anymore Theyasked herwhy She responded that she followed Ifá for so long But her Ifá was of no benefit to her Qrúnm)lá woke up early in the morning He said, "Olúrómbf, good day to you"

108

ll Olúrómbf responded with, "hün-ün hun-un

ei¡

Qrrlnmllá said that, "Olúrómbl, why are you murmmuring

ogt"

and

i

grumbling"

Olúrómbf responded that itwas because she had no money Ifá prepared the herbs of wealth of Olúrómbi Olúrórnbl became very wealthy After securing abundant wealth She refused to give thanks to Ifa Ifá says that it is when the day dawns that we greet one another Fail u re to g reet each other amou nts to keepi ng ma ice Refusal to greet one means keeping malice with such a person This was the Ifa cast for Whowoke up early in the morning And declared that she would never greet her Ifá anymore Theyasked herwhy She responded that she followed Ifá for so long But her Ifá was of no benefit to her Qrunmllá woke up early in the morning He said, "Olúrómbl, good day to you" Ohlrómbi responded with, "hün-ü n hun-un I

Olúrómbf

(

Orúnmllá said that, "Olúrómbf, why are you murmuring and

grumbling"

spouse

Olúrómbl responded that itwas because she had no Ifá prepared the leaves of spouse for Olurombt Olúrómbi became a successfully married woman After securing a spouse of her choice She refused to give thanks to Ifá Ifá says that it is when the day dawns that we greet one another Failure to greet each other amounts to keeping malice Refusalto greet one means keeping malice with such a person This was the ifa cast for Olúrómbl Who woke up early in the morning And declared that she would neuét gteet her Ifá Theyasked herwhy She responded that she followed Ifá for so long But her Ifá was of no benefitto her Qrr1nm)lá woke up early in the morning He said, "Olúrómbl, good dayto you" Olúrómbf responded with, "hün-ün hun-un

anymore

Orúnmllá said that, *OhJrómbf, why are you murmuring and grumbling" Olúrómbf responded

that

it

108

was because she had no house of

t

1.

t

lfa Dida: An ¡nv¡tat¡on to lfa Consultation

herown

Qrúnm)lá prepared leaves which make

it

possible

for one to

have a house for Olúrónbf Olúrómbl became a proud house owner Aftersecuring the house She refused to give thanks to Ifá Ifá says that it is when the day dawns that we greet one another Failure to greet each other amounts to keeping malice Refusal to greet one means keeping malice with such a person Tlf s was the Ifá cast for Ohlrómbl Who woke up early in the morning And declared that she would never greet her Ifá anymore Theyasked herwhy She responded that she followed Ifá for so long But her Ifá was ofno benefitto her QrUnm)lá woke up early in the morning He said, "Olúrómbf, good day to you" Olúrómbf responded with, "hün-ün hun-un"

Qrrlnm)lá said

that, "Olúrómbf, why are you murmuring

grumbling"

Olúrómbf responded that it was because she had no child QrUnmIla responded that her child was not with him He asked her to go tolrók0 Oluweré OhJ róm bl went to IrókO Ohlwere And pledged herbaby She was advised to offer gbg She complied fgu Qdara accompanied hertolrokO Now, Olúrómbl o, pleasesupportme Oh!IrókO, please pity my condition and be lenient with me Several people pledged goats Their slender goats And severalothers pledged ewes Their robust ewes But Olúrómbf pledged her baby Her baby as fa ir-complexioned as newly-prepa red pa m,oi I Olúrómbf, the baby receiver Andlrokb the baby receiver Before long, and nottoo far Join us in the midstof happiness Come and see all ire in life. I

ra

and

il

,¡'ono"

Ifá says that the person for whom this Odü is revealed shall have course to rejoice even though he/she had hiterto shown lack of gratitude. This happiness shall come only if he/she is ready to turn over a new leaf.

18.

Ifá says that whenever this Odü is revealed during any ceremony either for naming, remembrance, marriage, house warming, funeral,chieftaincy, birthday e.t.c, nothing must be slaughtered for the occasion. No bird must be killed; no beast must be slaughtered where this Odü is revealed. If the said occasion entails enteftaining a lot of people, then, fish may be used. Alternatively, already slaughtered animals may be bought from a supermarket or abbatoir and brought home for cooking. A restaurant may be contracted to prepare all the food to be used for the occasion. The reason why this is very impoftant is that Ifá says that several evil spirits are hovering around where this OdrJ is cast. These spirits love to consume blood. If any animal's blood is sighted in that area, these spirits will consume the blood. The moment they taste this blood,they will be demanding for more blood and they will simply be consuming human blood. This may translate to avoidable accidents or other disasters where human blood will be spilled unnecessarily.

to take place, Ifá recommends that those involved needs to prepare plenty of mashed yam mixed with palm-oil and place it where this Odü is revealed and the venue where the ceremony is to take place. The mashed yam and oil will also be sprinkled on Ifá and on the ground of the venue where the ceremony willtake place. If this is done, these evil spirits will consume the mashed yam and palm-oil. As soon as these spirits taste the mashed yam and oil, they will be looking for more mashed yam and oiland will no longer be interested in consuming blood. On allthese, a stanza in E¡)-Ogbé says:

If this Odü

¡s revealed when a ceremony is about

OjúmQ mQ, mo k'ápó o témi d$QrQkundQ Ojúmq mq, mo k'ápO témi dQQrQkundQ 111


Ojumg mq, mo k'áp0 o témi dln-lnlnrlnkunkün Dlá fitn Orrtnmllá Ifá ñg'awo lg Ode lgin

Translation The day dawned I carried my consultation bag with all its contents Early in the morning I carried my bag ready to go At dawn, I carried my bag filled with all my needs for my journey These were lfá's declarations to Qrunmllá When going on Ifá expedition to Ipin town

On his arr¡val at Igin town, Qrrf nmllá met the citizen of that town holding a big goat on their way to the home of one prominent Babaláwo. "Where are you all going?" Qrúnm'llá asked. "We were told that we need to serue Ifá with this goat in order to alleviate all the problems ¡n the town," the citizens of Igin town responded.

"No!" Orúnmllá shouted. "You must not do that. If you do it, you will only aggravate your problems as the evil spirit which you are trying to avoid will only grow wild and consume you all in the process". Qrúnmllá explained fu¡therthat if they spilled any blood, these evilelementals would consume the blood and at the same time be searching for more blood to consume. If they could not get any blood, they would begin to consume their blood.

goat. "That was how we were asked to do it and nothing would change our mind on that," the Citizens of Igin town retofted. They went straight to the home of their Babaláwo and the goat was slaughtered. They were even making jest of Qnf nm)lá pleaded with them not to slaughter the

Qrúnm'ilá for trying to mislead them.

As soon as the goat was slaughtered the evil spirits consumed its blood. They all went berserk searching for more blood to consume. When they could not get any blood, they began to consume the blood of the citizens of Igin town. Things became worse. Creditors became debtor. Those who were hithefto strong and healthy became invalids, pregnant women lost their pregnancy. Mostable-bodied men and women became jobless. Life 112

ii ,¡'onr" became unbearable for them at Isin town. OjúmQ mó,, mo k'ápó o témi d€ÉnÉkund€ Ojumq mó,, mo k'ápO témi dQQGkundQ Ojúmq mó,, mo k'ápo otémi dln-lnlnrlnkunkün

Dláfiln Qrunmllá Ifá r{g'awo lq Ódelk¡ja

Translation

its

The day dawned, I carried my consultation bag with all contents Early in the morning, I carried my bag ready to go At dawn, I carried my bag filled with all my needs for my journeY These were lfá's declarations to Qrúnm'ilá When going on Ifa expedition to lkija land

(

As in Igin town, Qrúnmllá met the Citizens of Ik'ljá town dragging a goat to the home of their Babaláwo. He asked what they wanted to do with the

the

goat, They explained that they cast Ifá for overall well being and Baba|áwoaskedthemtobringagoatforgbg.QrrfnmI|áalsoadvisedthem not to kill the goat and told them of its possible consequences if this was done. Just like what happened in Igin town, the citizens of Ikija town slaughtered the goat and all evil things began to happen to them. Their own was even worse than those things which happened to the people in Igin town. mó,, mo k'ápo o témi OjümQ mó,, mo k'ápO témi Ojrtmg mór mo k'ápó o témi

ojumo

i

d$$rQkund$

dQQr$kundQ dln-lnlnrlnkunkün

( 1

I)láfitn Orr¡nmlla Ifá rtg'awo lg s'óde QtunmQba

Translation The day dawned, I carried my consultation bag with all its contenb Early in the morning, I carried my bag ready to go At dawn, I carried my bag filled with all my needs for my

journey

!

113

lfa Dida: An invitation to lfa Consultaüon

These were Ifá's declarations to Qrúnmlla When going on Ifá expedition to QtUnmgbá land

when Qrúnm'ilá arrived at QtünmQbá town, he saw them with a big goat which they planned to slaughter in order for them to acquire alL the good things of life. QrUnm)lá advised them aga¡nst it as he had done in Igin and Ik¡a towns. He warned them of the possible consequence of doing such a thing. "what are we going to do now?', they asked. He told them to go and cook 10 big pots of yam. when the yam was sufficiently done, he asked them to mash it and add palm oil to it. The pottage was mixed together. He advised them to sprinkle it to all the roads leading to the town and attheir respective doorsteps. They ail compried.

when the evil spirits saw what they had prepared, they settled down to consume it. After the consumption, they all lost their appetite for blood consumption. It was only mashed yam and oil they were interested in eating. Unable find more, they left the scene. As soon as the evil spirits depafted, those responsible for all the good things of life took over in the town. The inhabitants of QtUnmQbá became wealthy. They were blessed with good spouses and children. Their businesses grew well. They were very happy. The following year, QrúnmIlá came to QtunmQbá town on a visit. when they saw him they were all hailing him. He asked them; "how was the situation in your town since last year? "Everything had been very well with us; our lives had been veryeventful. our business had grown well. we are all healthy and happy", they responded. They then promised that they would never do anything in that town without first preparing mashed yam and palm-oil to appease the spirits. That is what they do in Qtunmqba town from that time to date. They began to sing and dance, saying: Qtrtnmgbe gmg a¡Iwo sanra QlóJün o dé o QtUnmgba gmg ajlwó sanra

Translation QtUnmqbá citizen offsprings of those who consume yam

114

il

t¡,ono"

pottage to put on weight Here comes QlQtün. Qtunmgba inhabitants, the offsprings of those who consume yam pottage to gain weight

That was how the inhabitants of QtünmQbá town did themselves a world of good by listening to the simple advice of Qrrlnmllá Ojúmq mq, mo k'ápo o témi d€ÉnÉkundÉ OjúmQ m0, mo k'ápo temi dQQrQkundQ ojr¡mQ mq, mo k'ápo otémi dln-lnlnrlnkunkün D6áfiln Orünmllá Ifá ñg'awolgOdelgin Sbg ni wQn nl kl wQn 9 e WQn fetl Qtún gb'ebg WQnfit'Osldáá nü ojúmq mQ, mo k'ápo otémi dQ$rQkundQ OjrlmQ mQ, mo k'ápó témi dQQnQkunds Ojumq mó,, mo k'ápo o témi dln-lnlnrlnkunkün Dlá firn Qrrtnmllá Ifá ñg'awo lgOdelkiia Fbq ni wqn n| kl wQn ge WQn fetl ó,tt¡n gb'ebg Wón fi t'Osl daá nü ojúmq mó,, mo k'ápó o témi d€€r€kund€ Ojumq mó, mo k'ápó témi dQQrQkundQ Ojrtmg mó,, mo k'ápo o témi dln-lnlnrlnkunkün Dlá filn orrlnmllá Baba ñg'awo Ig s'ode Qtünmqba Fbg ni wQn nl kl wqn ge WQn gb'gbgwQn rú'bg Ko p€ kójlnná Ire gbogbo wá ya dé tütúru Ñjq QtunmQba gmg ajlwo sanra o Iwó laá jg yó o

Qtr¡nmqbá gmg ajlwó sanra

Translation The day dawned I carried my consultation bag with all its contents Early in the morning I carried my bag ready to go At dawn, I carried my bag filled with all my needs for my

115

ffa Dida: An invitation to lfa Consultation

journey These were lfá's declarations to Ortjnmllá When going on Ifá expedition to Igin town He asked them to offier appropriate gbg The heard the advice with their left right ears And threw it away with their left (ears) The day dawned, I carried my consultation bag with all its contents Early in the morning, I carried my bag ready to go At dawn, I carried my bag filled with all my needs for my journey These were lfá's declarations to Qnlnmllá When going on Ifá expedition to Ikijá land They heard the advice with their right ears And threw it away with their left The day dawned, I carried my consultation bag with all ib contents Early in the morning, I carried my bag ready to go At dawn, I carried my bag filled with all my needs for my journey These were Ifá's declarations to OrUnmllá When going on Ifá expedition to QtünmQbá land He advised them to offer appropriate gbg They complied according to the advice given to them by Ifa Before long not too far All the good thing of life became theirs

Now, QtUnmgbá citizens, offsprings of those who consume yam pottage to gain weight.

Ifá says that all the good things of life shall surely come the way of the person for whom this Odü is revealed as long as he/she can listen to simple advice and observe the taboo never to slaughter any an¡mal during any occas¡on where he/she is involved.

19.

Ifá says that the person for whom this Odü is revealed must try his/her best poss¡ble to avoid being involved in a serious scandal which may tarnish his/her image and reputation for the rest of his/her life.

116

ll

'¡'ono'

Odü

Ifá says also that there is a very beautiful young lady where this is revealed with whom someone, a relation, is having an incestuous relationship. There is equally this male relation who had been trying to protect this young lady who needed to be advised as well so that both of them may notend up disgracing themselves. However, if this had alreadytaken place, each of those involved must first of all confess their misdeeds in the presence of those who ought to know about it. Each of them also needed to offer gbg with one hegoat and money. Each of them also needed to feed Ifá with one and at least six litres of palm oil. If this is not done, they are not likely to succeed in anything they lay their hands upon for the rest of their lives. This is because the wrath of the Deities shall continue to live with them throughout their lives. That is why it is very impoftant to ensure that they propitiate Ifá in order for them to be forgiven. On these,Ifá says:

goat

{ \

(

Igelgekrtge

Iwalhokuhr¡ l{ff mUwgn-qnfeountlwgn

kOleésg

(

Igelgekuge

Iwalhukuhr¡ Nll mú wqn-qn sg oun tl wgn kO leé ge Dlá firn Qtoo¡q En[án Tlyóo bl'mqoblnrin kan naa

Tlyóóslfi g'oblnrin fbg ni wQn nl kó wáá 9e

Translation

actions

Untoward conducts and Irreg u lar cha racters a nd attitudes Were what make them to do whatthey cannotsay Untoward conducts and actions Irreg u lar characters and attitudes Were what make them to say what they cannot do These were lfá's declarations to OJQoJQ En)yán Who after giving bifth to only one woman Shall in turn make her his woman He was advised to offer ebo

117

\.

t lfa Dida: An ¡nv¡tation to lfa Consultation

OjqOtq Enlyán was a very popular man in his commun¡ty. He was a great merchant. He had travelled far and wide in the course of his business transactions. For this reason, he was well known far and wide. He was also very wealthy. He gave bifth to an extremely beautiful girl who soon became the center of attraction everywhere she went to. She was the dream wife of all eligible bachelors. Because of this girl's striking beauty, QtQoJQ En)yán was never comfo¡table whenever his lovely daughter was not around her. He then decided to be taking her everywhere he went to. Instead of solving any

problem, this move only compounded the existing one. Everywhere they went, people were making passes at her, even at her tender age. All these, QtOqtq EnIyán rubuffed. When this young lady became matured and ripe for marriage, all known influential people in the communities sent emissaries to QTQOJQ EnIyán, that they were interested in marrying her daughter. For example, kings like QlQfin of Ilé-IfQ, Qwá of ljqgaland, Alárá of llara-EkIti, Ajeró of )jeróEldtl, Qwárángr¡n oflla town, OltlgbQn of llé-Igbqn, Ewiof Ado-Eklü and so on showed their interest in marrying the daughter of Qtggtg Enlyán. All of these people, heturned down. One day however, people suddenly realised that Qtgo¡g Enlyán's daughter

had become pregnant. All the Kings, chiefs and very important

personalities in the various communities became curious. They wanted to know who that person whom QtqoJE EnIyán considered more wofthy of his daughter's hand in marriage was. They sent emissaries to him to let them know the husband-to-be. He only told them that they shall know the lucky man in due course of time. Soon after, QtEqtQ En'lyán's daughter gave b¡fth to a bouncing baby boy. The naming ceremony was fixed for the sixth day of b¡fth. Unable to know what to do, Qtqqtq EnIyán went to the Awo mentioned above for Ifá consultation. He did not want anyone to know that he was the person responsible for putting his own daughter in the family way. He wanted to know what he needed to do in order for him to be able to cover up this 118

ii

t¡,onu"

scandal.

a

grave thing. EnTyán that he had done Consequently, the wrath of the Deities was on him and the person with whom this outrageous act was perpetrated. The Awo declared that he must confess his misdeeds and ofter an gbg with one he-goat. Afterthis, he must feed Ifa with one she-goat. He must also pray to the Deities for forgiveness. He must never repeat the action again. All these, Qt00t0 En'iyán felt was impossible for him to do, especially the aspecb'which the Awo said that he must confess his misdeeds. The Awo declared that the steps enumerated above were the only condition under which he could ever see the forgiveness and favour of the Deities in his Failure to comply would only mean that he would live with the wrath of the Deities forthe remaining paftof his life.

The Awo told Qtqqt0

life.

QtQOtq Enlyán thought over his problem and decided to offer his gbg as prescribed by his Awo. He therefore invited allthose who had ever made passes at his daughter before, to the naming ceremony of the new-bornbaby. He promised them that they would all know the lucky father of the

new-born-baby. All the Kings sent representatives to the ceremony with the instruction for them to identiff the husband of Qtqqtq Enlyán's daughter who was more

presentable or more impoftant than them. Other Very Impoftant Personalities were physically present. The guests were lavishly ente¡tained. Curious guests asked QtqOtq Enlyán when the husband would appear to them, but he only asked them to be patient and that they would soon know the husband. When all the guests had beed fed to their satisfaction, the host announced that he wanted to announce the presence of the husband in due course. He then disappeared inside his house.

When he appeared again, he had changed his dress. He was wearing his best dress, looking very attractive and justifiably presentable. He told the gathering that he would announce the father of the new-born-baby with a song. He said:

119

lfa Dida: An ¡nv¡tation to lfa Consultat¡on

f wlfünAlárá $fipe mo sJge

!wlfúnAjerO

VUlpemosJgeo f wlfitn Qrángrtn

IléIlá

lillpémosJgeo !wlfiln Qbal'fyQAjorl tillpémosJgeo KO ma má sl eni tl áslse ko lé bá o

Translation TellAbra, the King ofllara ThatI have made a terrible mistake TellAjer0, the King ofljeró That I have committed a grave blunder Tell Qrángr1n, the King oflla ThatI havecommitted a big error Tell Qbal-éyQ, the King of QyQtown That I have terribly misbehaved There is no-oneabove mistake

When he said this, everyone present understood the implicat¡on of the song. They all went home to report their findings. lgelgekrtge IwaIhr¡kuhr¡ Ml mú wgn-qn geountl wgn Igelgekrtge Iwalhr¡kuhr¡ Nll mu wqn-qn sg oun tl wgn Dlá firn QtOo¡O Enlyán Tl yoó bl'mg oblnrin kan naa Tl yóó sl fi g'oblnrin fbg ni wQn nl kO wáá ge Ó gb'gbo, ó rú'bg ñje e wl fi¡n Alárá tMpe mo sJge

kO

kO |ee $e

fiwlfirnAjerO Urflpe mo sJge o

Iwlfiln

Qrangún fMpe mo sJge o

leésq

IléIlá

f wlfilnQbat'fyQAjorl 120

ll

,¡'ono.

Wlpe mo sJge o KO má má slgni tl e$Se kó lé ba o

Translation Untoward conducts and actions u lar characters a nd attitudes Were what makethem to dowhatthey cannotsay Untoward conducts and actions Irregu la r characters and attitudes Were what makethem to saywhattheycannotdo These were lfá's declarations to QtQQtQ Enlyán Who after giving birth to only one woman Shall in turn make her his woman He was advised to offer gbg He complied Now, tellAlara That I have made a terrible mistake TellAjerO That I have committed a grave blunder TellQrangun oflla ThatI have committed a big error Tellthe King of Qyg That I have terribly misbehaved There is no-one above mistake Irreg

20.

Ifá says that the person for whom this Odü is revealed is fond of fighting a no-w¡n battle. He/she loves to fight a hopeless battle in which he/she would be justifoing his/her act¡on without success. Ifá says that if the person for whom this Odü is revealed has

for

sympathy for someone or for a cause, he/she will begin to fight the cause or person even if it is obvious that such fight is hopeless. Consequently, Ifá says that it is advisable for this person to accept whatever he/she cannot change gracefully. He/she should desist from fighting wrongly.

Ifá also says that the person for whom this Odü is revealed needs to offer gbg so as to live his/her Iife honourably. He/she cannot hope to live forever, but he/she can offer gbg for him/her to attain great 121

{


height in life, have honour and respect, peace of mind and dignity before he/she dies.

On these, he/she needs to offer gbg with two white pigeons, two guinea fowls two ducks and money. He/she also needs to feed Ifá with four rats, four fish and money. A stanza supporting these asseftions says: Agbakú mogbelsélé Dlá fif n Qrr¡nmlla Babayóó bá lküja Yóósl jeb¡ rkú fbg ni wqn ff kóge

Translation Agbakú mogbelséle He

wastheAwo castlfá forórunmlb

Who shall fight against Ikti (Death) And shall be found guilty He was advised to offer gbg

when Qrúnm'llá was here on eafth, he had only a few friends whom he chose with extreme care. He made sure that all his friends were lawabiding, decent, God-fearing, honest, dedicated, humble, trustwofthy and reliable. For this reason, he valued these friends. Once in a while, he used to give them assignments on ways to improve the communities in which they lived. These friends would carry out the assignments to his satisfaction. For these, Qnfnmllá was extremely proud of these friends. Theirfriendship lasted fora very long time.

At a stage however, Iktl began to pick these friends one after the other. This infuriated Qrúnm'llá to the extent that the decided to wage a serious war against Iktl. He claimed that all those who had been assisting him to carry out the missions which Olódümaré set out for him were being systematica lly el minati ng by Iktl. i

All his loved ones were being deliberately removed by lku. In order to fashion out the best way to deal with lkr1, Qrúnm)lá went for Ifá consultation in the house of Agbákr1-Mogbe-Isele. He was however told 122

li

,¡,ono"

notto engage in this fight because he would eventually be found guilty. On hearing this, he got more infuriated and decided to 9o and lodge his complaint against Ikú ¡n the presence of Olódümaré. When he arrived there, he reported to Olódümaré how callous Ikrt had been. He explained in details how Ikri had been taking away all the good and selfless people who had been assisting him in his work. Olódümaré, after bearing allwhat Qrúnmllá had to say, sent for Ikrt to come and explain his own side of the matter. When Ikrl arrived, Olódümaré asked Qrúnm'llá to repeat all the allegations he had levelled against Ikr1. Qnfnmllá did. Olódümare then demanded for Ikrl's representations on the matter. Ikú responded that all of Qrrlnm'ilá's

allegations were misplaced and one-sided.. Ikú explained that the assignment given to him by Olódümaré was that of taking away all living beings whenever their time was up. This assignment required being carried out without discrimination, fear or favour. Anyone whose time was up; young or old, ugly or beautiful, shoft or tall, benevolent or wicked, honest or dishonest, hail or sickly, brilliant or dull, God fearing or heaftless, dark skinned or fair complexioned, would be taken away. He stated fufther that Qrúnmllá was angry that he (Ik'l) took away those assisting him in carrying out his assignments, but he convieniently forgot about those spoiling his good works whom he (Iku) had equally taken away. Ikú said that Qrúnmllá was complaining against him for killing good people but he did not say anything aboutthe bad people whom he had equally killed. Ikú rested his submission.

After this, Olódümaré asked Qrúnm'ilá if that was his first time of coming into the world on assignment. Qrúnmllá responded that it was not. Olódümaré then asked him if he had ever met again those who assisted him on his previous assignments on eafth. Qrúnm)lá said that he had not. When asked what had become of them, Qrrlnm)lá responded that they were all dead. Then Olódümaré declared that all the people who were assisting him at that point in time would also die. Without death, there can be no rebifth. Without death, there can be no judgement. It is only during judgement by Olódümaré thatthose who were bad can be commensurately rewarded. Human judgement can be faulty; but the judgement of the Deities can never be wrong. Olódümaré then ordered Orrlnmllá to 123

lfa D¡da: An invitation to lfa Consultation

apolog¡se to Ikti for accusing Ikrl thus settled. This was noted.

wrongly. Qrúnm)lá did. The matter was

Iktl however told Olódümaré that it was clear that the ass¡gnment given to him by Olódümaré would make all human beings to hate him since they would not appreciate his work, no matter the explanation. He sought relief from olódümaré. As from that day, olódümaré declared that nobody would trace anyone's death directly to Ikrt (Death) anymore. whenever anyone died, if people asked forthe cause of death, nobodywould mention Ikú; instead, they would mention other causes such as old age, illness, accident, ignorance, recklessness, excessive alcoholism, assassination, suicide, accidental missile shot, stabbing, malnutrition, poisoning, hunger, staruation and so on. Ikrl thus got his much-needed relief. Agbakú mogbelsélé

Dláfitn Orunmlla Baba yóó bá lkt¡ ja Yóó d jeb¡ lkr¡ f bg ni wQn nl kó 9e

Njgarafubáhundáo Arábbahun dá Iba ge wlpé wgn kll kr¡ l'áyé o Arálgbáhun dá o

Translation Agbakrt mogbelséle He was the Awo cast Ifá for QrUnmIlá Who shall fight against Ikú (Death) And shall be found guilty He was advised to offer gbg Where are the elders of old Where are the elders of yesteryears Had it being that people do not experience death on eafth Where are the elders of old It is the gbg to live a fulfilled life we ought to offer

Ifá says that the person for whom this Odü is revealed must not level allegation against those doing their normal jobs.

124

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,¡,ono"

SIGNIFICANCE OF EJI.OGBE FOR THOSE BORN BY THE oDü DURTNG TTELODU ORIK9SEOAVE

Eil-Ogbe is the most important and the most extensive of all the 256 Odü. It is the King among all the other Odü. Those born by the Odü are equated among kings. It is not advisable for Efi-Ogbé children to prostrate to Kings as such gesture is likely to have an adverse effect on such King.

Ejl-Ogbé children love to crave to attention. They love to be pampered. They see themselves as someone whom others owe a duty to By nature,

make comfoftable. The success of Ejl-Ogbé children is guaranteed. They will have a home of their own; they will be able to have all those things which make people comfoftable. They are however advised to pursue marriage and childbearing business early in life as it is essential to do so. If this is not taken seriously, there is a high likelihood that they may have problem of child-bearing and may invest a huge resource on this in order to ensure thatthey havetheir own children in their lives.

Ejl-Ogbé children are flQgbQ children, they have the suppott of fgbQ and Ifá ¡n this regard. They are born leaders even though they sometimes lack the capability to manage huge resources and many followers. This notwithstanding however, they will have a lot of respect and honour from far and wide. They will not die young, they usually leave the stage of life when their ovation is atthe loudest,

These children also have

an

unbelievable capacity

to

overcome advdersary. To them, no person who conspires against them shall strive or succeed. To them also, it is never late for them to achieve success and recognition in life. When there is life, there is hope. When there is hope, there are boundless oppoftunities to succeed.

In order to succeed however, they must never rest on their oars or be complacent untilthey reach the zenith of their chosen careers in life. They have the tendency to be easily carried away by little achievements. This is why it is good for all Ejl-Ogbé children to be constantly reminded not to

125

lfa Dida: An ¡nvitat¡on to lfa Consuftation

rest until they achieve their ultimate success in life. Indeed, Ejl-ogbé children can become very lazy if they are not urged on to success.

Ejl-Ogbé children have the tendency to assume that they are wiser than others, only to be proven to be bloody fools. Conversely, those who feel that Ejl-Ogbé children are fools, who can easity be taken for a ride, will only live to regret such assumption.

There is the tendency that Ejl-Ogbé children may experience terrible losses in their lives. They nonetheless have the luck and capability to bounce back and,regain all what they have lost several times over. To them, when there is life, there is hope. When there is hope, there are greater oppoftunities.

Ejl-Ogbé children have the luckof getting hooked to the paftners of their dream. Their spouses are usually loving and understanding. They also take care of their spouses, even though there is the tendenry for them to engage in extra- ma rita I activities. These children must always be warned against engaging in scandalous activities, which may end up disgracing and humiliating them. This advice is very impoftant because one hardly finds one Ejl-ogbé child who can live above board in this area. w¡th much determination, however, they may be able to caution themselves. On the whole, Ejl-Ogbé children have the potentials to live well fulfilled lives and leave their marks on the sand of history.

when it come to movements, if an Ejl-ogbé child plans to travel to another place for a shoft time, it is good. But if he/she plans to go and live there on a permannent basis, it is not advisable. Fufthermore, ¡f Eilogbe children plan a change of worlg change of school, change of home, change of environment, change of spouse, adequate Ifa consultations must be made and all the necessary gbg must be performed before this can be done. For the children whom Efl-ogbé was revealed for during lkgsQdáyé, no animal must be slaughtered in the home of the parents for the naming 126

ii

,¡'ono"

spilled to

ceremony of the ch¡ld - no bird, no beast, in fact, no blood must be for the nam¡ng ceremony. The parents may however go to the market purchase all the meat in the market and use it for the naming ceremony. There is nothing wrong in this. Futhermore, the child must not be taken into the market until he/she is old enough to enter the market on his/her own volition.

ti'

In general, the heaven is the beginning of all opportunities for Eil-Ogbe children. They must however be advised against being too emotional or fighting a wrong

C.

cause.

{

AFFILIATED IRÚNMgLF AND ORIFA OF EJI-OGBE

E¡T-Ogbe is affiliated to all lrúnmglQ prominent ones include the following:

1. 2. 3. 4. 5. 6. 7. 8. 9.

Ifá Orí Éqü -

D.

TABOOS OF EJI-OGBE

and Oñga. However, the more

For overall Ire and especially for protection against

death.

untimely For suppoft, achievement and success. It is also victory over adversary For overatl Ire and to facilitate the good things of life coming towards the children of ElT-Ogbe gbetáld- For progress, longevity, comfortand peaceof mind $ángo Forchildren, good spouse and success Ogrtn For victory and direction For financial success, progress and selfAjé (wealth deity)

-

Fgb€ Oke 10. Ibejl -

for

fulfilment

For leadership, progress and god support. Also for long life, For progress and long life and victory over adversary For double success, double victory and multiple Bifth

The taboos of E¡)-Ogbe are so many that it is not likely that anyone can avoid all of them. Consequently, most Babaláwo or Iyarffá use to

consul,

127

,

I

I

i


Ifá on which ones to drop among these taboos. Prominent among them are:

1. 2. 3. 4. 5. 6. 7. 8. 9.

Must not eat goat to avoid depression and lack of progress

Must not eat

fowl to avoid being turned against by peers and

colleagues Must noteat peanuts toavoid children moftality Must noteat mushrooms same as in (3) Must noteatlmumu (0fr0) same as in (3) Must not brush his body against early-morning dew (i.e must not go morning) to avoid unfulfilled dreams outtoo early in Must never be envious of other people's achievements - to avoid calamity and disaster to avoid unwanted repercussions Must never be involved in sexual scandal to avoid disgrace and humiliation Must never thin( plan or do evil to others to avoid negative repercussion Must never tell lies to avoid the wrath of the Deities and public condemnation Must never eat snakes to avoid being castigated among peers 72. Must never sleep in total darkness to avoid disappointments and to be able to fulfil his/her destiny 13. Must never settrap for animals to avoid unfulfilled ambitions Must never be a tailor or use needles to avoid being condemned by peers. And to avoid lackof suppoft from colleagues 15. Must never pursue wealth at the expense of children to avoid childlessness

the

10.

11.

t4.

E.

POSSIBLE NAMES FOR E¡I-OGBE CHILDREN

Males

1.

2. 3. 4. 5.

TQmllójü

Life is most important Ablnjg The unique bifth Qlámenl Honour is given to one's present position QlQrunjlnml - God blessed me Qkanhwgn - This one is special and different

-

- Ones

-

128

6. Orlmidára - My Orl is good 7. Ikrtgégbágbé - Death has forgotten (about me) 8. Ifálólayé - Ifá owns the world 9. Ifáygrl - Ifá excels 10. Ifátqba - Ifá is great Females

1. Ifágbayé - Ifá ¡s universal 2. Qmglagg - Children are one's coverlet 3. Qmgniyl - Ch¡ld is one's prestige 4. Eirdé 5. Orlmidára - My OÍ is good 6. Okemuyiwa - Oke (deity) has brought this 7. qhffitán - In-exhaustible honour AB9RÚABgYE

129

ll

'¡'

ono"

Chapter 2

OVEr(I ME¡I tl

ll

lr

llil illt

lril

Chapter 2

QvFKú ME¡i Alias: EfI-QVf

A.

1.

Ifá says that it foresees all the Ire in life for the person for whom this odu, QyQkrl-Mé¡l is revealed. Ifá says that this person shail be blessed with abundant wealth, good and loving spouse, healthy and .well-behaved children and all other essential things of life.

Ifá also says that the most appropriate time for this person to pray to his/her olódümaré and other Deities is early in the mornings. By so doing, Ifá says that all his/her prayers shall be answered.

Ifá advises this client to offer gbg with ttno hens, two pigeons, hro rats, two fish, two guinea-fowls, hro cocks and money so that all these good things of life shall be his/hers forever. On this aspect, QyQkuMé¡) says:

QpelelóyótErn Lóda'kündé'le Dfáfún Peregede Tfl9eyéyeOjúmq mq f bg ni wgn nl kO waa s. e Translation QpQIQ divínation seeds are they which after being filled up with food Turned their stomach to the ground This was lfá's declaration to Peregede The mother of Ojúmg-mQ, the day has dawned She was advised to offer ebg

It was Peregede who was complaining about her inability to succeed in life. She had no money, no hope of succeeding in future. Consequently, she went to the Awo mentioned above for Ifá consultation. She was assured that she would ceftainly attain success in her life. She was told that she was destined to succeed in life. She was however advised to be communicating to her Olódümaré and the 131

lfa Dida: An invitaüon to lfa Consultation

Deities very early in the mornings as that was the time that the heavenly beings were most disposed to answering her prayers. She was also advised to offer gbg as stated above. She complied with all the advices given by the Awo and noted the obseruations of the Awo to her. Before long, she succeeded in her trade. Shoftly after this, she had a good spouse. Together with her spouse, she was able to take care of her health. Soon after, she became pregnant and had a bouncing baby. After this, she had many more babies. With her husband and children, they built a big house. They soon bought a horse. W¡th all her achievements she knew that she had hope for a brighter future. She was full of joy for what the Deities had done for her.

Qpe¡elóyóütn

Lóda'kün dé'le Dláfiln Peregede

TfigeycyéOiúmqmq Fbq niwqn nl kówáá $e Ógb'Qbgórú'bg ojúmqlremEmil'ónffÓ

ttol'Ajelqwq Peregede

Iwgni YéyéOjúmq-mq ojúmqlremq milónllÓ Mo I'QkQnllé

Percgede

IwgniYéyéOiúmq-mq OjUmqlremQ mi lónfl ó Mobl'mglé'mg Peregede

IwgniYéyéOiúmq-mq ojumqlremqm¡ lónllo

.

MokQ'lémQ'lé Peregede

IwgniYéyéOjúmQ-mq OjumqlremQmi lónffó Mo I'Qgin l'éekan

(

Peregede

Iwg ni Yéyé Ojumq-mq ojúmqlre mQ mi lónll Ó Mo nl'rcgbogbo Peregede

IwgniYéyéOiúmq-mq Translation Qpele seed are they which after being filled up with food

132

ilt¡

iiii

over
n're¡¡

Turned their stomach to the ground This was Ifá's declaration to Peregede The mother of Ojúmó-mQ, the day has dawned Shewas advised to offer gbg

Shecomplied Good day has dawned for me today I am blessed with wealth

Peregede You are the motherof OjúmQ-mQ Good day has dawned for me today I am blessed with a good spouse

Peregede You arethe mother of Ojúmq-mQ Good day has dawned for me today I am blessed with lovely children

Peregede You arethe motherof OjúmQ'mQ Good day hasdawned for metoday I am blessed with comfortable home

Peregede You are the mother of OjúmQ-mo Good day has dawned for me today I am blessed with horses in the manger Peregede You are the mother of OjúmQ-mQ Goód day has dawned for me today I am blessed with allthe good things in lífe Peregede You are the mother of OjúmQ-mQ

Ifá says that as long as the person for whom this Odü is revealed knows how to pray every morn¡ng, work hard and is hopeful in life, there is no limit to what he/she ach¡eves. He/she shall be blessed with all the good things of life.

2.

Ifá says that the person for whom this Odü is revealed shall definitely succeed in life. Ifá says that it has been pa¡t of his/her destiny to succeed in life. Consequently, his/her success is coming from heaven and not as a result of any ass¡stance from human be¡ngs. He/she may be grateful to some people for being instrumental to his/her success, but the ultimate gratitude goes to Olódümaré for counting him/her among the successful ones in life. On this, Ifá says:Subrladé o r'Qmg okün, ó kQriri-kQriri

ó royunkun róyungba Ó ró yüngbá 16 gbüngbündá

133

lfa Dida: An inv¡tation to lfa Consultaüon

Ojo ba'h m¡¡'le rin gblndlngblndln

Dláfrtn Eil-Qve Tlyóót'Qrun láwá'yéblQba Sbgniwqn nlkó9e

Í\

Frekq

Translation Subúadé saw the Okün beads and showed her happiness who dresses fashionably She who dresses flamboyantly The rain falls, and made the ground wet and soft These were lfá's declarations to E¡l-QyQ Who shall bring his unprecedented success from heaven to the world He was advised to offer

'She

gbg

(

When E:l-QyQ was about to come into this world, he chose as paft of his destiny all the good things of life wealth, good spouse, lovely children, good health, respect, honour, comfoftable home, long life, peace of mind, victory over adversary and so on, while on earth, he went to the Awo mentioned above to determine how best to achieve all what had been destined for him while in heaven. He was advised to offer gbg with three pigeons, and money. He was also advised to feed Ifá with plenty of Qm)nI, banana and palm-oil. He complied. He was equally told to feed his Of with plenty of QmInI bananas and palm-oil. Before long, E:t-QVe became the most successful among his When asked how he was able to make it that big, he simply responded that had brought his success from heaven.

peers. he

Subrladé

O

(

\

r'Qmg okün, ó kQriri-kQriri

Óroyunkun rcyüngbá Ó rO yUngbe ró gbüngbündá Ojo ba'h mú'lQ rin gblndlngblndln Dláf¡ln E¡l-Qyg Tl yóó t'Qrun lá wá'yé bl Qba Frekq

ru'bo idldQqtemibQw'áye

f;bg ni wQn nl kó geO gb'ebo, O Qrun lémiti mórt

qgedeqmlnlodé

, '.,

Qlgmgat'Qrun gblwá bQ Translation Subrfadé saw Okün beads and showed her happiness She who dresses fashionably She who dresses fl amboyantly

The rain falls, and made the ground wet and soft These were Ifá's declarationsto Elt-QVe Who shall bring his unprecedented success from heaven to the world He was advised to offer

ebQ

134

(

i!li or"*u

t"¡'

Hecomplied

It is from heaven I brought my OÍ

of comfort and success

Here comes an QmInI banana

Which brought its destinyfrom heaven

Ifá says that the success of QyQktl-Méjt children and those for whom this Odü is revealed during consultation is guaranteed. It is just a matter of when it will come and how it will come.

3.

Ifá says that the person for whom this Odü is revealed shall be blessed with many children. Ifá says that his/her home shall be like a market with children. All the children shall be healthy, lovely, obedient and successful. He/she need to offer gbg with eight rats, eight fishrhruo hens and money. He/she also needs to feed Ifá with four rats and fourfish with palm oil. On this aspect, a stanza in QyEkrl-Mé¡I says: Igbotq'lQ kl'lg ml IgbOtq'lQ kl'lQ rin dQndQn Q+qq+q-Fge on|róro IXá filn Qlábamlnle Tfi S'gmg fgbá nl'léAké

Ey to fgylntl m'ójr¡ qkrin sünráhün gmg Fbq ni wQn nl kó 9e.

Translation Letlgb0 birds walk on the ground for the ground to shake LetIgbO birds walk on the ground for the ground to wet profusely Thechirping of f9á, the palm-birds These were declarations of Ifá to Qlábanf nlQ Theofbpring of fgbá inthe homeof Aké When weeping in lamentation of his inability to give bifth to a child He was advised to offer gbg

Qlábarnfnlé was married for a very long time. Unfoftunately, the marriage was not blessed with any ch¡ld. He tried everything he knew, to no avail. one day, he summoned courage and went to the Awo mentioned above for Ifá consultation; would he be blessed with children in his life? Would he have children who would assist him in his old age? The Awo assured QlábarnfnlQ that he would be blessed with several children and grand children in his life. He was told that his home shall turn to a market with children. He was however advised to offer ebo as prescribed above. He complied. Before long, hiswife became pregnant. She gave bifth to a baby boy. Soon.after,

135


she gave bi¡th to several other children in quick success¡on. Before long, these children began to give birth to several children of their own. The home glábarffnlQ was so fullof children that people began to compare his home with a market. This comparison gave QlábanfnlQ the greatest joy of his life. QlábanfnlQ lived and died a very happy man, when he was asked how he got all the children, he used to respond that it was Ifá who promised him that his home shall be asfilled with children asa market. Igbotg'l$ kl'19 ml Igbotg'lQ kl'lQ rin dQndQn Q+qqqe-Fga onlróro Dlá filn QlábámlnlQ Tff g'gme Fgbá nl'léAké Eyltófé,ylntl m'ójtl ekun s0nráhün gmg fbg ni wQn nl kó 9e.

of

Ó

(.

/

\

gb'$bg' ó nt'bg

Nje Qqqqqq-Fga onlróro Ifá réé'pé ilé ibééá kún Aá d'oia Onlróro

Q+qe$-Fga onlrúrc

Translation

shake

Letlgbó birds walkon the ground forthe ground to Letlgbo birds walk on the ground for the ground to wet profusely The chirping of Pgá, the Palm-birds These were declarations of Ifá to Qlábarnf nlQ Theoffspring of pgbá inthe homeof Aké When weeping in lamentation of his inability to give bifth to a child He was advised to offer ebo He complied Now, the chirping of Fgá birds It is Ifá which promised that this home shall be filled with

Children

(

And shall be comPared to a market QSqOpq-Fgá onf róro, the chirping of the

4.

(

fga birds we praise!

Ifá says that it foresees the lre of a chieftaincy title for the person for whom this Odü is revealed. Ifá says that he/she shall become a titleholder before he/she died.

Ifá says also that he/she shall be blessed with a fitting spouse and also with beautiful and well-behaved children.

136

||t! ll

il Oyeku Meji

Ifá equally says that the persons for whom this Odü is revealed shall live long. He/she shall never die young. He/she shall never be involved in group death, such as multiple accidents or any other mishap which may cause several people to die at the same time.

When the person for whom this Odü is revealed is outside, there is the need for him/her to be careful with what he/she will be eating. This is because eating outside may cause serious disagreement between him/her and his/her loved ones.

Ifá says that there is need for people to have respect for elders where this Odü is revealed. This is in order to avoid terrible calamity here. There is also the need to offer the following gbg here, for chieftaincy: two pigeons, two cow:t?ils, one male duck and money. For a good spouse: hro hens for males, cocks for females, and money; for children: four rats, four fish, one guinea fowl and money: for longevity: hro cocks and money: for avoidance of calamity: two cocks and money. There is also the need to feed Ifá with ether a hen or a she goat, and to feed Egü with either a cock or a

he-goat.

On allthese, a stanza in QyQkrl-Mé¡) says:

Igbáéklnnl Wqn 4 pa kúbQ-kübQ-krlb€wo'léAro Mo nl Owo lQ rlpa kr¡bq-kübe-kúbq wg'le Aro s{? WQn nl Oyél'áwgn ñ jq Mo nl Olóyé yóó gbó ogbó Oh¡y€qye€tuy€ Yóó gbó ogbó Olúyeeyeetuye Yóó gbó ogbó OlógbO oun epár¡ Ara gbogbo l'qtü fil h'ewú gburugburu YóógbóogbóOlú-Ago Qgbqqgbq lyáwo, Q9'qrywá g'akin Eyl togbogbóógbó Td fgmg owú rán olde

s'qrün Qmsowu jejeeje Ó kr¡ bl abéré Ó gbe irinwógdrln l'óyée baba rq Óbtqq¿egbéjesmq

Translation Theveryfirsttime They were congregating in the home of Aró I enquired why they were congregating in the home of Aró

137

lfa üda: An invitation to lfa Consultation

.

They responded thatthey were taking a chieftainry title I prayed that the title holder shall grow old and feeble The title holder shall live very long on earth The title holder shall grow grey hair and become bald-headed Just like the guinea fowl grows grey hair all over its body The title holder shall be as old as OhJ-ASo The newly betrothed wife, who is both beautifuland brave

Whogrewsoold And used the blacksmith's hammer as her neck pendant The hammer ate away steadily with age And reduced to just a mere needle She spent 400 years on the throne of her ancestors She gave birth to 1,300 children

Ifá says that while Qrrlnmllá was wander¡ng about, he met people prepar¡ng to take chieftainry title in the home of Aró. He went there to enquire what they were doing. They told him and he blessed them. After this, they asked him to return home as his wander¡ng was enough. He responded that it was not yet time for him to return home. IsbaQQkejl WQn n pa kubg-kUbe-kúb$wg'léAró Mo nlemi niwqn ñ pá kúbe-kübQ-krtbQwg'léArósl? WQn nilyáwó l'áwQn ñgbé Mo nl lyewó yóó gbó ogbó OlúyeéJeqtuyq Yóó gbó ogbó olrryQeyeetuye Yóó gbó ogbó Ológbó oun apárl Ara gbogbo l'gtü f¡l hiewú gburugburu Yóó gbó ogbó Olú-ASo ggbQQg bQ lyáwó, Qq'qrqwá 9'akin Ey{togbogbóógbo Tófgmg owú rán o¡ldé s'orün Qmsowu jejeeje ó kü bt abere Ógbé irinwógdrtn l'óyée baba rc Óblq€dqgbejegmg

Translation The second time They were congregating in the home of Aró I enquired why they were congregating in the home of Aró They responded thatthey were taking a new wife I prayed thatthe newwife shall grow old and feeble The new wife shall live very long on earth The wife shall grow grey hair and become bald-headed Just like guinea-fowl grows grey hair all over its body (

138

i!iior*""¡' The new wife shall be as old as Ohf -Agg The newly betrothed wife who is both beautiful and brave

Whogrewsoold And used the blacksmiths hammer as her neck pendant The hammer ate away steadily with age And reduced to justa mere needle She spent 400 years on the throne of her forefathers She gave birth to 1,300 children

Qrúnmllá also narrated how he wandered about and returned to Aró's home the second time. He saw people celebrating during a marriage ceremony. When he was told this, Qrrlnm'llá blessed them. After this, they asked Qrúnmllá to come and celebrate with them in Aró's home and stop wander¡ng about. Qrrlnmllá declined theirofferand told them that itwas notyettimefor him to return home. lgbaQQk€ta Wqn ñ pa kúbg-kübQ-kúbQwg'leAro Mo nleminiwQn ñ pá kúbe-kübe-kúbqwg'léArós{? WQn nl gmg l'áwQn ¡tkó Mo nl Qmg yoo 9bó ogbó Olúyeeye*uye Yóó gbó ogbó olúyeeyeetuye Yóó gbó ogbó Ológbó oun ápárl Ara gbogbo l'gtü fil h'ewú gburugburu YóógbóogbóOlü-A$o ggbQQgbQ lyiwO, Q+'qre, wá S'akin Eyltogbogbóógbó Tó fgmg owú rán oñdé s'Qrün qmgowr¡ jqjeejq ó ku blabqrq Ó gbé irinwó gdrin l'óyée baba rq

óu¡ee¿qgbéjesms Translation thethird occasion Theywere congregating in the home of Aró I enquíred what they were congregating in the home of Aró for They responded thattheywere doing a naming ceremony I prayed thatthe new born babyshallgrow old and feeble The new born baby shall live very long on earth On

The baby sha | grow g rey hair and become bald-headed Just like guinea-fowl grows grey hairall over its body |

The baby shall be as old as Ohl-ASQ

The newly betrothed wife, who is both beautiful and brave Who lived and became so old And used the blacksmith's hammer as her neck pendant The hammer ate away steadily with age

139


And reduced to just a mere needle She spent 400 years on the throne of her ancestors She gave bifth to 1,300 children

Again, Qrrtnmllá narrated how he came to Aró's house the third time. He met them celebrating the arrivalof a new born baby. He blessed the baby. Again, he was invited to enter the house of Aró and celebrate with them. This time around he did. Qrúnm'ilá said that when he glanced at his right hand side, he saw people eating mashed yam with palm oil. They invited him to come and eat but he declined. He said that when he glanced at his left hand side, he saw another group of people eating mashed water-yam with palm-oil. They too invited him to come and eat; and again, he declined. He said that when he glanced straight ahead, he found yet another group of people eating mashed coco-yam with palm-oil. And again, he was invited to come and eat; and this time around, he ate a little and returned to his own home.

When he got home, Qrúnmllá said that his adopted parents asked him to tell them what he ate outside; and he responded that he did not know what he ate. Hearing this, his adopted parents said that they were going to beat him up for that. There and then, Qrúnmllá said that he declared that it was a forbidden act for anyone to ever lay his/her hand against him. He said that nobody raises his/her hand to beat a cobra, or a boa conscriptor, or a leopard, if not a proficient hunter. That was the time QrrlnmIlá's adopted parents suspected that he was not an ordinary human being after all. In their state of confusion, they asked Orrlnmllá to tellthem where he learnt all what he was saying. In order to confuse them the more, Qrúnm'llá said that he told them another story to shield himself from answering their question. He said thatthe event in the storywentthus: Two devilish beings named AwrirrJkú-Madágbáá and 0jO-perükü-má-wQ wentto E¡)gbó-mgkün market and gave the mother of Ikrl (Death) a beating of her life. When Ikú heard of what had happened, he used a cobra as his protection charm and used a scorpion as his charm for finding his ways in the dark.

Armed with these charms, Qrúnmllá said that Ikú landed onlgbá tree and felled ¡t. Next it was Fde tree and it was felled. Next it was Irókó tree and this was felled. Next it was Ooro tree and again it was felled. In his blind fury and desire

144

(

ililor"*"",' to destroy anything and everything that he came across on h¡s way, he landed on AyünrQ tree in order to fell it. AyünrQ tree dodged to the right side and Ikú fell down and broke his fore limbs. Ikrl pursued it again, and AyünrQ tree dodged to the leftside and Ikú broke his hind-limbs. Ikrt made a third attemptand broke his waist. Having narrated this story Qrrlnmllá then demanded from his adopted parents that like the Ayunre tree, we should be seeking Ifá's special protection against Ikri whenever it is coming to land on, and fell a follower of Ifá. When he said this, his adopted parents forgot about every other thing and prayed for protection and longevityfrom Qrrtnmllá and QyQkrl-Mé1T.

Igbáéklnnl Wqn 4 pa kubg-kübQ-kúbgwg'léAró Mo nl éwO lQ rtpa kúbg-kübe-kúbe wg'b Aro sl? WQn nl Oyél'áwgn n jq Mo nl Olóye yóó gbó ogbó Oh¡y€€y€etuyq Yóó 9bó ogbó ohryQQyQetuye Yóó gbó ogbó Ológbó óun ápárl Ara gbogbo I'qtü fil h'ewr¡ gburugburu Yóó gbó ogbó Olú-Aqo QgbQQgbQ lyiwo, Qg'qrgwá 9'akin

Eyltogbogbóógbó fgmg owú rán oñdé s'orün emgowrt jejeeje ó kü blab€re Ó gbé irinwógdrln l'óyée baba rg Óbtgqdegbejegmg WQn nl freé mitóféé Kl nyalé MolémiótúnyalémQ

Tó

lsbaeekejl Wqn ñ pa kúbQ-kübQ-krlbgwg'léAró Mo nl emi ni wqn ñ pá kúbq-kübQ-kúbg wg'lé Aró sf? WQn ni lyawO l'áwQn rtgbé Mo nl lyáwó yóó 9bó ogbó O¡úyeey€é¡uye Yó
Eyltógbógbóógbó fgmg owrl rán oñdé s'Qrün Qmgowrl jejeeje ó kü bl abere Ó gbe irinwó gdrln l'óyée baba rg Óbtgqoqgbéjesms

Tó

141


WQn nl ire é

mitófeé

Kf nya'lé Mol'émiótúnya'lémQ

lgbeQQk$ta Wqn í pa kúbe-kübQ-krtb€wq'léAró Monlemi niwqn ñ pá kúbe-kübe-kúbqwg'léArósl? WQn nl gmg l'áwQn ¡tkó Mo nl Qmg yóó gbó ogbó Oluyeey€€tuy€ Yóó gbó ogbó Olúyeeyeetuye Yóó gbó ogbó Ológbó Oun áparl Ara gbogbo I'qtü fil h'ewú gburugburu Yóó gbó ogbó Olú-Aqo ggbQQgbQ lyáwo, Qg'qrqwá 9'akin Eyttogbogbóógbó Tó fgmQ owú rán oñde s'qrun Qmgowrt jejeeje ó ku ¡tabere Ó gbé ¡r¡nwó gdr¡n l'óyée baba rq Óble€d€gbéjegms WQn nl ireémitóféé Kl nyalé

lgbáy,l ni mowaayalé

Mo#jr¡woapáámiQtún Mo bá wgn nlbi wQn gbé nfepo jTwO igukg

WQnnlnwáájq

Mol'émiojq Moqljúwoapá miOsl Mo bá wgn nlbi wQn gbé nfepo j'lwó ewüra

jq Mol'émiójq Mo#5r¡woaárln mi pQngbá blojq Mo báwgn nlbi wgn gbé nfepo j'lwó kokó l'ágbálá WQn nl nwá jg

WQn nl ñwá

Émiwaa jgdlQnlbQ Mgbatlmodé'nú ilé Iya mi nl klnnimo je Molém¡o mgountl mojq Bábá mi nl klnni mo jq

Molémlomgountlmojg Iya mi l'óun ó ná ml Bábá mi l'óun ó ná ml MonlééwqOrlga f;nlkan kff gi'wQ lu gká Fnlkan kll ql'wQ lu eré Snlkan kllgl'wQ lu qkün Bló9egdq

142

tr[ trtl ll

WQn nláwgnta lókQ mi léyff Mo nl awgn Awt¡rúkt¡-madágbáá

Awgn Ojo-perukü-má-we Awgn niwQn nályáIkú I'qja E¡Tgbo-mgkün Ikú mú oká Ófi se'Káábá

Ómueré

ófidelHnna Ómr¡akekeé ófi seórr¡ka

Ikútééor¡lgbá Igbá gblre n1h Ikútééort ede FdQegHra n1h Ikrl téé orllrók0 IrókOgblre n'lle Ikú té orl ooro Oorogblrá n'llQ Ikrl téé orl ayUnrq Ayünrgyeges'qtün-ún Iku fapá dá Ayünrqyeges'ósl

Ikr¡fesedá Ikrl wááfagbede-mejl dá r€úneú l(nni yoo yg'krt nü l'órf Awo Qba leil-Qyg Ifá n¡yóóye'kú nu l'órlAwo Ifá n¡yóófEyeye'kú IkU to jáde n'lle Tó rl wáAwoó bQwá Ifá niyóó fQyqyg'ku Translation Theveryfirsttime They were congregating in the home of Aró I enquíred whatthey were congregating forin the home of Aró They responded that they were taking a chieftaincy title I prayed that the title holder shall grow old and feeble The títle holder shall live very long on eafth The title holder shall grow grey hair and become bald-headed Just like guinea-fowl grows grey hair all over its body The títle holder shall be as old as Oh1-agg The newly betrothed wife, who is both beautiful and brave

Whogrewsoold And used the blacksmiths hammer as her neck pendant The hammer ate away steadily with age And reduced to just a mere needle

143

ll Oyeku Mej¡


She spent 400 years on the throne of her ancestors She gave bifth to 1,300 children

They said my prayers were enough They asked me to come in I responded that I was not coming in The second time They were congregating in the home of Aró I enquired what they were congregrating for in the home of Aro They responded that they were taking a new wife I prayed thatthe new wife shall grow old and feeble The newwife shall livevery long on eafth The wife shall grow grey hair and become bald-headed Just like guinea-fowl grows grey haír all over its body The new bride shall be as old as Olú-ago The newly betrothed wife, who is both beautifuland brave

Whogrewsoold And used the blacksmiths hammer as her neck pendant The hammer ate away steadily with age And reduced to justa mere needle She spent 400 years on the throne of her ancestors She gave bifth to 1,300 children They said my prayers were enough They asked me to come in I responded that I was not coming in On the third occasion They were congregating in the home of Aró I enquired whattheywere congregating for in the home of Aró They responded thattheywere doing a naming ceremony I prayed thatthe new born baby shall grow old and feeble The new born baby shall live very long on ea¡th The baby shall grow grey haír and become bald-headed Just like guinea-fowl grows grey hair all over its body The baby shall be as old as Olú-agg The newly betrothed wífe, who is both beautifuland brave

Whowassoold And used the blacksmiths hammeras her neck pendant The hammer ate away steadily with age And reduced to just a mere needle She spent 400 years on the throne of her ancestors She gave bifth to 1,300 children They said my prayers were enough They asked me to come in That was the time I entered the house I glanced at my right hand side I saw them where they were using palm-oil to eat mashed yam They invited meto paftake in eating I declined theiroffer I glanced at my left hand side

144

iiii or"*, I sawthem usíng palm-oilto eat mashed wateryam They invited me to come and partake I declined there offer I glanced straightahead of me I sawthem using palm-oilto eatcocoyam in the courtyard They invited me to come and paftake Then I ate just a little When I returned home My mother asked me what I had eaten I responded that I did not know what I had eaten Myfather asked me what I had eaten I responded that I did not know what I had eaten My mothersaid thatshewould beat me up My frther said that he would beat me up I declared that it is an abomination Nobody dare raises his bare hand to beat a cobra Nobody dare raises his bare hand to beat a boa conscrictor Nobody dare raises his bare hand to beat a leopard

"",,

Except a proficient hunter

They asked me who had taught me all these

Instead

I

responded

that it was AwrJnJkrl-madágbáá and OjO-

perükü-má-wQ

They were the ones who beat up

Ikú

(Death)'s mother at

E¡Igb0mgkün market Ikú (Death) took a cobra And made it his protection charm He took the boa And used itas path finding charm He

tookthe scorpion

And made ithisfighting ring Ikrl landed onlgbá tree Down wentthelgbá tree IkrJ landed on fdE tree And down went Edetree Ikú landed on Oorotree And down wentOorotree Ikú landed on Ayünretree But Ayünrg tree dodged to the right side Ikú fell down and broke his forelimbs And Ayünrg dodged to the left And lkri felldown and broke his hind limbs Iku then broke the mid-section of his body Now, what is itthatwillward off Ikú (Death) from the head of It is E¡l-QyQ (QyQku-Me¡l) the king It is Ifá who wíll ward off lkr: from the head of Awo It is lfa who shall use Oye divination powderto ward off IkrJ When Ikú leaves his home

145

an

Awo

lfa Dida: An invitaüon to lla Consultation

And is looking for an Awo to kill It is Ifá who shall use Qye dívination powder to ward off Ikú

Ifá says that O3gkrf-Mé¡I shall ward off death and other forms of calamity that is about to befall the person for whom this Odü is revealed. The protection of Ifá forthis person is guaranteed.

5.

Ifá says that it foresees the Ire of longevity for the person for whom this Odü is revealed. Ifá says that lkrl, Death, will show compassion for him/hen Ifá says that he/she will live to his/her old age.

In the same vein, Ifá says that the home where this Odü is revealed shall be spared the pain of death, affliction and other misfoftunes. If it is duringlkgsgdáyé, Ifá says thatthe life of the new born baby shall be spared and the baby shall live long on earth. The appropriate name of the new born baby is lkrlgáánú as given by Ifá. There is the need to offer qbg with one he-goat and money. There is also the need to feed Ifá with four rats, fourfish and money. On these, Ifá says: Em¡ Qye

rwe Qve

Qyepe+g ñle lát'okéé bq 9mq aráyéwon Se bl ojúmq ló rtmq wá oiúmqo mEo BabaqyQ|o|a EÍá fún lkú9eánú Tl rtt'Qrun bqwáyé fbg niwgn nl kó9e

Translation I am QyQ, the twilight You are QyQ, the twilight The twilight was just showing appearance in the sky People thought it was the day which had dawned

It was not yet dawn It was only the twilight appearing in the sky These were Ifá's declaratíons to lkrlgáánr1 (Ikú had shown me compassion) When coming from heaven to eafth He was advised to offer ebQ

It was lkrlSáánri who was coming from heaven to eafth. He decided to go for Ifá consultation so as to determine how successful his sojourn on eafth would be: 146

ilii

or"*"",'

Would he be successful? Would he be able to live tong enough to get married, bear children, build his own house, have his own horse and be able to achieve all those things which made people successful on eafth? IkúFaánú was assured that Ifá had guaranteed that he would live long on earth. If he did not die young, he would be able to achieve all his heaft's desires. He was then advised to offer qbg as prescribed above. He complied and set out on his journey to eafth. While on eafth, he was guided and protected by the deities. He was able to live long and happily. He achieved all his eafth's desires. Ikrl showed him pity by leaving him alone to Iive his life in peace. By the time Ikrlgáánu died, he was an extremely old man: Em¡ QyQ

lwqQve

Oreqeeeñta tát'okéébq Qmgarayéwqn ge bl ojúmQ Ojúmq o mq o

¡ó

ñmqwá

Babaqyglo|a üáfún lkúsaánú Tl ñt'Qrun bQwáyé fbgniwqn nl kóge

Ógb'gboróni'bg ñje Ikú ó bá 9áanrt omoAwo ArüngáánúgmoAwo Kl o re'lé mlrán Translation I am Qyg, the twilight You are QyQ, the twilight The twilight was just showing appearance in the sky Peoplethought itwasthe daywhich had dawned

Itwas notyetdawn It was only the twilight appearing in the sky These were lfá's declarations to lkrlgáánú (Ikú had shown me compassion) When coming from heaven to eafth He was advísed to offer ebQ

Hecomplied

Ikrl, please have merry on Awo Arün, Afflictions, please have mercy on Awo And goto other lands

Ifá says that the person for whom QyqkU-méJ'i is revealed shall be spared the pain of death, afflictions and other evil forces while on eafth.

147


6.

Ifá says that the person for whom QyQkrl-Mé¡) is revealed shall not be allowed to die a group death. He/she shall be spared when there is natural or human-caused disaster such as earthquake, fire, road accident, plane crash, sea mishap and other similar occurrence.

Ifá says that there is the need for this person to offer qbg with one he-goat, money and a piece of red clothe. If this can be done, his/her ability to live long and to avoid group disaster is assured. On this, a stanza is QyQkrl-Mé¡) says: Qpagbongbó nfl Stwájú agbQn'nini Fse méiéeil nll jljádrt qna gborcgán-gborogán Dlá fün SrunlQjQ aqq Mjq tl wqn ñt'Qrun bq w'áyé Fbg ni wQn nl kl wQn ge

Translation Asho¡tstaff

is used to brush awaythe early-morning dew The two feet fight for supremacy in their bid to lay claim to the foot-path These were Ifá's declarations to the 165 clothes

When coming from heaven to eafth Theywere advised to offer gbq

One hundred and sixty five clothes with variety of textures, colours and makes were about to leave heaven for eafth. They decided to go for Ifá consultation in order to know how their sojourn on eafth would be. The Awo told them that they would all be successful on eafth. They were assured that people would love them when they reached the eafth and that people would want them to be their companions. They were however advised that there was the need for them to offer gbQ with one he-goat each in order to avoid a situation where they, the clothes, would be dying group deaths or where they would be made to accompany corpses to heaven. The 165 clothes deliberated on the information given to them by the Awo and concluded that even though these Awo were competent, they were nonetheless greedy. The clothes claimed that the Awo were actually demanding for 165 hegoats. They concluded that only thieves could ask for such things and therefore the Awo were thieves. All of them refused to offer the ebQ except kQlQ-the red clothes or calico. KQIQ said that he could not afford the consequence of doubting

theAwo.

148

t

!il1

ll

!l oyeku Meji

Consequently, he went and offered his own ebq. Soon after this, whenever anyone died, allthe clothes, with the exception of Keh, were used to accompany such corpse to heaven. That was how all the remaining clothes began to die premature deaths while only KQIQ, was spared. KQIQ began to sing and dance and give praises to his Awo. From that time hencefofth, it was an abomination and taboo to use calico or red cloth to bury a corpse. Qpa gbOngbó nfl gfwajrl agbQn'nini

méjéejl nll jljádrl Qne gborogán-gborogán Dlá fif n QrunlQjQagg Mjq tl wQn ñt'Qrun bg w'aye fbgniwqn nl klwQnge KQIQ nlkan n¡ nbe I'eyln tó úg'ebg Kgle ló ru o Ken |Ótü Aggtó bá m'qbg Kll bá wgn yún mOrlgá Fse

Translation A shoft staff is used to brush away the early-morning dew The two feet fight for supremacy in their bid to lay claim to the foot-path These were lfá's declarations to the 165 clothes When coming from heaven to eafth Theywere advised to offergbg Only KQIQ, the red cloth, complied It is KQIQ which complied with Ifá's advice The clothe which recognized the need to offer ebo Will neverexperience group death

Ifá says that the person for whom this Odü is revealed will never be involved in group death or be involved in mass disaster.

7.

Ifá says that there is a female where this Odü is revealed or that if the person for whom this Odü is revealed is a female, she needs to be advised that it is in her best interest to marry an Awo or for her man to be fully initiated into Ifá. This is because the female in question has a problem that only those who are consulting Ifá and offering gbg regularly will be able to solve for her. In other words, it is to the advantage of such a woman to do so as she stands to gain tremendously from such relationship. At the same time, if this Odü is revealed during lkgsqdaye for a female 149

lfa Dida: An invitat¡on to lfa Consuftation

to get

ch¡ld, the name of such a baby is AtóórQ and she ought to be given out an Awo or someone initiated into Ifá when she is matured enough to married.

¡.

I

In the interim, the female is question needs to tie the Idé beads round her waist wrist or neck as a sign of her being lfá's wife or ApQtQbl. She also needs to offer gbg with two cocks, two guinea-fowls and money. She needs to feed Ifá with four rats, four fish and money. On these Ifá says:

n'llé

j€ k'Qni ó sün Itahgodogbo koj€ k'gni ósün I'qdede Emlrln

kO

(

Irl dá Irl so Irl balé ta lébé-|ébe-|ébé Dláfiln Qrrlnmllá Ifá ñlqg'gkgAtóórO fibgniwQn nl kóge

Translation The tiny

room

mosquitoes

do not allow one to sleep in

the

I\

The big biting bugs do not allow one to sleep in the verandah The dew stopped The dew settled The dew dropped and scattered on the ground These were Ifá's declarations to Qntnm)lá When going to marryAtOórQ He was advised to offergbg

woman. She was suffering from all softs of ailments ranging from physical, mental, emotional to psychological problem. She had a weak heaft and her womb was blocked, making it impossible for her to become pregnant. When the information on her problems leaked out to people, every prospective suitor ran away from her. She became lonely, sad and sicker. At a

AtOórQ was a very sick

stage, she lost all hopes. When Qrúnmllá saw this, he took pity on AtóórQ and decided to marry her in order to take care of her and help solve all her problems for her. He went to consult Ifá, and Ifá gave him the go-ahead. In no time, Qrúnm'ilá made all the necessary moves and AtóórQ became his wife. The parents of AtóórQ were simply too happy to give her hands away in marriage to Qrr1nmllá. Immediately AtóórQ moved

in,

150

i

\.

t\..

t"i' Qrrlnm)lá began intensive treatment for her. Before long, she was cured of all her ailments. Soon after, she became pregnant and gave bifth to a baby. She had several children soon after. She became happy, contented and a proud wife and mother for the rest of her life. iiil or"*u

je k'Qnió sün n'llé Italg godogbo ko j€ k'€n¡ ó sün I'qd+dQ Emf r{n kO

lrl dá Irl so Irl balé ta lébé-lébé-lébé Dláfiln Qrúnmllá Ifá ñlg g'gkgAtoóÉ f b9 niwQn nl kó s, e Ógb'QborÓru'bg

ñjelrldáo'

Irl so Emlr{n kO j€ k'€n¡ O sUn n'llé Italg godogbo ko jQ k'Qni ó sün I'qdede Irl dá Irl so Irl balQ ta lébé-lébe-lébé Dlá frln Qrúnmllá

Ifá ñlgg'gkgAtóórO f;bg ni wqn nl kó 9e Emlr{n kO j€ k'Qni ó sün n'llé Itale godogbo ko jQ k'€ni ó sün I'qdQde

lrl dá Irl so Irl balQ ta lébé-lebe-Ebé DláfilnQrúnmllá Ifá rlgs'okoAtóórO [b9 ni wqn ff kó 9e Qrunmllá dúró Ifá kóowá s'okoAtOólO

Translation The tiny mosquitoes do not allow one to sleep in the room The big biting bugs do not allow one to sleep in the verandah

The dew stopped The dewsettled The dew dropped and scattered on the ground These were Ifá's declarations to OrrJnmllá

151

Ifa Dida: An invítat¡on to lfa Consultation

When going to marryAtOóró He was advised to offer gbg Hecomplied Nowthe dew stopped

Thedewsettled Please Orúnm'ilá Do come and take AtOórg

aswife

Ifá says that the woman for whom this Odü is cast is an ApQtQbi. She needs to marry Ifá and she willdefinitely have causeto rejoice in the end.

Ifa says that the person for whom this Odrl is revealed shall succeed in life. He/she had been having problems because he/she had been using the wrong materials to feed his/her Ofi. Ifá says that it is a taboo forthis client to use water as paft of the material to feed his/her OÍ. As long as this is being done, so long shall he/she be experiencing hardship. The moment water is replaced with palm-oil and used to feed his/her Oú, his/her problems shall be replaced with prospects; despair shall be replaced with hope; disappointments shall be replaced with fulfillment; agony shall be replaced with pleasure and sadness shall be replaced with joy. Ifá says that this client need to offer gbg with one he-goat and money in order to neutralize all the negativity caused by his/her initial usage of water as paft of the materials for feeding his/her Of . When next he/she wishes to feed his/her Oú, he/she must first put some drops of palm-oil on the ground before any other thing is done. On these, Ifá says:

fnitó rtfg'gbá F

kl¡ ¡Se

Fnitl rlfgawo kú ¡ee Dlá firn lni tó jl nl Kütükütü Tó ñ'fomi b'Qrl i rQ f;bg ni wqn nl kó 9e F

Translation Those washing calabashes I say"well-done" And those washing plates I say"well-done"

152

iiii ov"r" u"l¡

These were Ifá's declarations to "he who wakes up early in the Morning And uses waterto feed his Of " He was advised to offer gbg

The person in question was a very successful farmer in his time. One day, he discovered that his yields were dwindling gndually. He therefore went for Ifá consultation. During this consultation QyQkrl-Mé¡'i was revealed. The Awo advised him to offer gbg and feed his Of . He did. When he was aboutto feed his OÍ, he used water as part of the feeding materials. Instead of improving, his farm yields became worse than ever before. He changed the materials with which he fed his of from kolanuts, to coconuts, from pigeon to guinea-fowl, hen, cock, duck, ewe, ram, and so on, but still included water. There was no improvement. He changed his profession several times. He tried hunting, weaving, trading, singing and so on. still, there was no improvement. His situation was getting worse bythe day. One day, he decided to consult another set of Babaláwo for Ifá consultation. He approached the Awo mentioned above. when Ifá was cast for him, QyQkrl,Mé¡) was once more revealed. The Awo assured him that his lot would change forthe better. He was informed that he was in his present state because he had been using the wrong materials for feeding his Of He was also advised to offer one he goat and money. After this he was to feed his Oú with palm-oil and any other materials of his choice. When feeding his Of, some palm-oil needed to be dropped on the ground before any otherthing could be done. He complied.

.

When all these had been done, all the spirits responsible for his anguish and disappointments disappeared and were replaced with those which brought happiness, achievements and progress. He was a very happy man aftenruards.

fni tó rtfg'gbá

I krl i96 fnitt ñfgawo

kú ise Dlá fi¡n fnitófl nl Kütükotü Tóñ'fomi b'Qrl i rQ fbg ni wQn nl kó 9e WQn nl epo ni kó maa fi bqrt F

Ógb'gbgrÓ rú'bg Ñjqlwa mi yóó lg soké nlgbáyt o Bllpgnrf iná bá gb'epo 153

lfa Dida: An invitation to lfa Cansuftat¡on

Iwá a nQ a sl goke

Translation Those washing calabashes I say"well-done" And those washing plates I say"well-done" These were lfá's declarations to"he who wakes up early in the morning ..And uses waterto feed his Ofi " He was advised to offer ebQ He was also told to be using palm-oil instead Hecomplied My destiny shall certainly rise this time When the fire is fed with Palm oil Its destiny shall surelY go uP

Ifá says that the luck of this client shall certainly shine through. He/she shall surely become a successful man or woman. His/her tribulations shall become things of the past in a shoft time to come.

for ; whom this Odü is revealed. Ifá says that this person shall be very

9. Ifá says that it foresees limitless success and achievement

for the person

\

successful in the areas of Ifá practices, herbal medicine, conventional medicine, nursing, midwivery occultism, pharmacy, otthopaedic medicine or nursing, and other para-medical fields.

Ifá says that in any field that he/she chooses, his/her popularity

shall extend far beyond the community, country or region where he/she resides. He/she shall be sought after by the highly placed and influential people in

his/hercommunity.

I

Ifá however warns that in all what he/she he/she must never allows his /her achievements to enter his /her head. He must never show pride. The more his/her success, the more humble he/she must be. The more the humility, the morethe success. The person for whom this Odü is revealed needs to offer gbg with hro white pigeons, two guinea fowls and money. He/she also needs to serve lfa with four rats, four fish, one hen and money. On this, Ifá

says:

(

154

I tl Itl

ll

ll

Oyeku Meji

f ni a nl kó hu'pá ó leé hu'pá Fnia nl kó hu'yele O leé hu'yQlé Qqtun tó nlgba gwqtó nlgba qsQ Ósltr¡n ñbáwgn-Qn hüwáa pQlQ Dlá fún Ogo-Im€le QmgafáárQ jqun olóunjg fbgniwQn nl kó$e

Translation Those whom we thought would raise their arms in

pride

all

Those whom we thought would raise their legs

could not do so at

in

arrogance also

failed to do so The millipede which has 200 hands, and 200 legs He was howevershowing unbelievable meekness These were Ifá's declarations to Ogo-Imglg, the lazy one Who, early in the morníng, eats other people'sfood He was advised to offer gbg

Ogo Imqlq, the lazy one, was an Ifá practit¡oner. He could not farm. Neither could he hunt. He had no experience ¡n trading. His only interest was ¡n the area of Ifá. He was very versatile in this field. The only snag ¡n this was that his peopfe cons¡dered him a lazy man, who would only live through the mercy of others. They considered that he was living a mend¡cant life, unfit for any member of their family. They abused him daily. Tired of their incessant harassment, he went to the Awo mentioned above for Ifá consultation; would he become a successful man through his chosen career? Would he be accorded respect and honour in his profession? As a Babaláwo, would he be able to acquire all the good things of life which people considered as yardsticks for fulfillment in his life?

In response to his questions, the Awo assured him that he would become a very successful Ifá practitioner in his life, that he would be highly respected and honoured in his profession, that he would be able to acquire all the good things of life, That he would be popular and well respected from far and near. The lazy one was told that it was from his laziness that he would be able to achieve allthe good things of life. He was however warned against being proud and arrogant. He was told that if he lowered himself through humility, the Deities shall raise him up by making him prosperous. Conversely, if he showed pomposity, the Deities shall lower him. He was also advised to offer gbg with two white pigeons, two guinea fowls, two hens, two cocks and money, He complied. He did not only comply, he was treating each and every client of his with genuine

humility, care and Iove. This attitude surprised a lot of people and it endeared 155


him to his various clients because they always felt welcomed whenever they went to the house of the lazy one. For this reason, his clients made it a point of duty introduce more clients to him. Because he was competent in his chosen career, he used to retain these new clients.

to

Soon after this, the lazy one began to accumulate wealth. He felt he was ready to get married. All his people who had hithe¡to been castigating him rose in his suppoft and he was able to get a good and loving woman as wife. The woman gave birth to several children for him. With his wife and children, he was able to erect a house befitting his status, and in due course he bought several horses. All these he did without being carried away by his achievements and without pompous. All his people reluctantly admitted that his chosen profession and "laziness" really benefitted him. When asked how he was able to achieve so much in his lifetime; he responded that Ifá, labeled as the lazy man's profession was indeed an interesting career. He concluded that all gratitude was to Ifá who made it possible for him to accomplish all what he did. He was made a community leader and his opinions and suggestions carried a lot of weight in his

being his

(

/

I

community. Fni a nl kó hu'pá O leé hu'Pá fni a nl kó hu'yQlQ o leé

hu'y$lQ QgtuntónlgbagwQtónlgbagsQ

i\

tún lrbá wgn-qn hüwaa pQ¡€ Dlá filn Ogo-Im$lq QmgafáárQ jgun olóúnjq fbg ni wQn nl kó 9e Ógb'$bgrórrl'bg Im€lg mi ni mo ge fi mofi l'ówó OwolmqlQdün l'ádünjü Ó sl

f bá midúpel'qwqlfá

F n'lfá geun, geun Imele ni mo ge Tl mofi l'áya Owolmql€ dün l'ádünjü

t

\-

! bá mi dúp€ I'o, wq lfa ! n'ffa Feun, geun

Imqlq ni mo qe Tl mofi bl'mq Tl mofi kQlé o Owolmgl€ dün

l'ádünjü | 156

iiii ov"r,,

n¡"¡¡

mi dúpe l'qwq Ifá geun, geun n'lfa I lmqlq ni mo ge Tl mo nlregbogbo Owólmgl€dün l'ádünjü F bá mi dr¡p€ I'qwq Ifá ; n'ffa geun, Seun F bá

Translation

pride

Those whom we thought would raise their arms in could not do so at all Those whom we thought would raise their legs in arrogance also failed to do so The millipede which has 200 hands, and 200 legs He was however showing unbelievable meekness These were Ifá's declarations to Ogo-Imelq, the lazy one Who, early in the morning, eats other people's food He was advised to offergbo He complied It is my laziness that brought me wealth The profession of the lazy one is very rewarding Help give my thanks to Ifá ThatI am verygrateful It is my laziness that brought me spouse The profession of the lazy one is very rewarding Help give mythanks to Ifá That I am very grateful It is my laziness that brought me children The profession of the lazy one is very rewarding Help give my thanks to Ifá ThatI am verygrateful It is my laziness that brought me house The profession of the lazy one is very rewarding Help give my thanks to Ifá That I am very grateful It is my laziness that brought me all the good things of life The profession of the lazy one is very rewarding Help give my thanks to Ifá That I am very grateful

Ifá says that the person for whom this Odü is revealed shall have cause to be grateful to Ifá. As long as he/she shows humility, there is no limit to his/her success in life. 157

lfa Dida: An invitation to tfa Consuttation

10'

Ifá says that it foresees the lre of materiafs success, several children, and generalwellbeing forthe person forwhom this Odü is revealed.

Ifa says that whenever he/she rends other peopre money, he/she needs not lord it over those who are n¡i/ner debtors. This is because those for whom this Odü is revealed háve the tendency to make life

unbearable for their debtors. on the other hands, Ifá says that if those for whom this odü is reveared are the one o*¡ng otheá, ir,"v have the tendency not to wish to pay ba.ck U'r" ron.v'wñen aske'd ioiir," money they are owing, they do not believe in ."ói.¡Áing their inability to pay in a gentte manner, instead they wourd ask thbsetháy ur.o*¡ñó iá é", bst as they cannot commit suicide because tnev áie owing somebody; and that neither can they be killed simply becausé ilrev ra¡rcá to r"rrní*nrt tt,.y are owing' Ifá says that there is nothing .nyon. can do about this because the attitude cannot be changed.

Ifá says arso that no matter .whgt the person for whom this odü is revealed has acquired in life, he/she w¡li st¡ll oe looking foi-more. tra says that he/she shall be getting more and more oi uit the good things of life, even when hé/sne-¿o"r noi such things in any way.The craze to acquire more and more .need. things in rife ¡s wñat keeps him/her going

at

his/her undoing.

art times.

In

extreme cases however, it may be

Ifá says that there is the

for him/her to offer qbg with four redtrousers pigeons, four cocks, a coupre of his áiá ,oney, these,

on

stanza in QyQkrl-Mé¡) says:

'

Olówó nfl gbé,|é ránn$e, omiAké

otówóojgbi,omiltor¡ó¿o KO s| odO

OmiAsta

ü a ó pa Ot0sl sl, omi tbará,

txáfi¡n Koltómitan rfi geyeye Ojomtntgtg It tr¡e tóko t9e bbánrayé Eyltf elgrun oslwaa t"nna Iwá fún Sbg niwqn nl kowaa $e Translation A creditor is he who sits at home and sends (debtors) onerrand, the name of Aké River

158

a

iill ov"tu

r,¡"ii

A creditor cannot be found guilty for lending money to a debtor, the name of

Itori

River

failure to There is no river where a debtor can be executed (for Ibará and Ala rivers. refund the amount he owes) the names of These were Ifá's declarations to KóItómitán (It is not yet enough for me) Who was the mother of Ojomlnleke When she was in desperate want of all the good things of life They said that Olódümaré would lighten up her destiny that very year She was advised to offer ebo

Kó'ltómitán was a very poor woman. She had no money. She had no husband. She had no child. In short, she lacked all the essent¡al needs of life. One day, she went to the Awo mentioned above: would she be able to change her present condition for the better? Would luck smile on her? Would she secure her own spouse and children? She was advised to offer ebg as prescr¡bed above. She did. She was assured that she would be able to secure all the good things of life within one year as it was ¡n her destiny that her life would change for the better in that very year. She was also given a special soap made with in lnábó leaves. These leaves were grinded and mixed with soap for bathing.

When she got back home, she got a friendly loan from an acquaintance. She lent another person this money at a very high interest rate; from there she began to make huge profit. Anyone who could not pay back the money was usually made to work for her. She was making so much money. At the same time, she was borrowing money from others at a very low rate of interest and lending out the money at a high interest rate. The Irony here however was that she was never ready to pay backthe money she borrowed from others unless she had seen that it might lead her into serious trouble if she failed to refund the loan, but nobody would do this to her as she would go to any length to get her money back from any of her debtors. Before long, she became very rich. Soon after, she had her own husband, and she became pregnant shoftly after. Ten months after, she was already a proud mother. She was accumulating money and other material things of life, even beyond her needs. The older she became, the more her urge for material acquisition. She was always hoping to acquire more things than everybody else. That was the urge which drove her into pursuing her business, life, and other activities to success.

Olówó nll gbé'lé ránngQ' omi Aké Olówó o jeb¡, omi ltori OdO 159

lfa Dida: An invitaüon to lfa Consuftation

Ko sl odotf a ó pa otosl slromi lbará, Omi Asta D,láfi¡n Koltómit¿tn Tfi 9e yeyé Ojomlnhke

fi

ñbelókol9$lgbánrayé tl QlQrun oslwáátannáIwáfün fbg ni wQn nl kówáá Se Ógb'QborÓrú'bo ,Tó bá jet'owó ni l(l n nljüwQn lglfá Ig'ojuOlóko NilnábOfi ñ ná bo'lQ Ig'ojú Olóko Ey{

Tóbá

jet¡aggni

Kl n nl jü won lg

Ifá

Ig'ojú Olóko Nilnábófi ñ ná bo'lé fg'ojrlOlóko Bó bá jQt'ilé ni Kl n nl jü wqn b Ifá Ig'ojú Olóko NilnabOfi ñ ná bo'lé Ig'ojrtOlóko Bó bá j€t'ggin ni Kl n nf jüwqn

lglfá

Ig'ojrl Olóko NilnábOfi ñ na bo'le fg'ojú Olóko Bó bá j€t¡regbogbo ni Kl n nl jü wQn lg Ifá Ig'ojrl O¡óko NiInábOfi ñ ná bo'lQ Ig'ojú Olóko

Translation A creditor is he who sits at home and sends (debtors) on errand, the name

of Aké River A creditor cannot be found guilty for lending money to a debtor, the name

ofltoriRiver There is no river where a debtor can be executed (for failure to refund the amount he owes) the names oflbará and Asfa rivers. Thesewere lfá's declarationsto KOltómitán (It is notyetenough for me)

160

i!ll ov"r'u

r,¡"¡i

Who was the mother of Oj0minhke When she was in desperate want of all the good things of life They said that Olódümaré would lighten up her destÍny that very year She was advised to offer ebQ Shecomplied If it is money Let me have morethan allothers, Oh Ifá It is in the presence of the farmer That'lnábO leaves cover the whole farmland Right in the farmer's presence If it is dressing materials Let me have more than all others, oh Ifá It is in the presence of the farmer Thatlnábó leaves coverthe whole farmland Right in the farmer's presence If it is housing propefties Let me have morethan allothers, oh Ifá It is in the presence of the farmer Thatlnabó leaves cover the whole farmland Right in the farmer's presence If it is horses Let me have morethan allothers, oh Ifá It is in the presence of the farmer Thatlnábó leaves cover the whole farmland Right in the farmer's presence If it is allthe good things of life Let me have morethan allothers, oh Ifá It is in the presence of the farmer That'lnabO leaves cover the whole farmland Right in the farmer's presence

Ifá says that the person for whom this Odü is revealed shall be'blessed with all the good things of life. Ifa says that the older he/she becomes, the better his/her chances of becoming wealthy. In fact, the riches of QyQkrlMé¡T children usually come during the later pafts of their lives.

11.

Ifá says that the person for whom this Odü is revealed has several enemies. These include those who hate him/her justifiable, those who are envious of his/her achievements and those whose toes he/she had stepped upon deliberately and/or inadveftently. Ifá warns that he/she however needs to watch his/her utterances and behaviours in order to avoid accumulating too many enem¡es in 161


his/her lifetime.

Ifá says that there is the need for him/her to offer qbq with 20 blades, three matured cocks and feed Eqt¡ Qdara with one cock. If these are done, he/she will ceftainly overcome. On these, Ifá says:

Pakéeré páké A t'áwg gkün st jlnnájlnná

DláfúnAjá T'áwgnt'Ogldán jg ñ$'ó,tá ara a wgn lbg ni wQn nl kl wQn wáá fe

Translation Pakéeré Páké (Name of an Awo) The leopard's skin shall be spread at a far distance

This was lfá's declaration to Ajá, the dog When he and Og'ldán, the leopard, were after each other He was advised to offer gbq

in animosity

Ajá, the dog was an enemy of Ogldán for a very long time. The Dog had many colleagues with whom he planned to killthe Leopard. One day, the Dog went to the Awo mentioned above in order to know how best to overcome the Leopard. The Awo told him to offer gbq with three cocks, bventy blades and money. He was also advised to feed Egü with one cock. The Dog felt that with more than 400 colleagues of his who were prepared to fight the Leopard with him, there would not be much problem in overcoming his enemy. Consequently, the Dog considered the gbg he was asked to offer as a waste of money and therefore unnecessary. He felt that the Awo was a liar and a cheat. He simply ignored his advice to offer gbg. Pákééré paké A t'áwg gkün sl jlnnájlnná

DláfitnOgldán Tl Oun at¡Ajá jq ñS'qtá ara awgn

fbgniwqnn|kós,e

Translation Pakéeré Páké (Name of an Awo)

The leopard's skin shall be spread at a far distance This was lfá's declaration to OgIdán, the Leopard

162

iiil ov"t'

r'¡"¡¡

When he and Ajá, the Dog were after each other in animosity He was advised to offer gbg

Og)dán, the Leopard was aware that Ajá had gathered all his colleagues and were all planning to eliminate him. Og'ldán felt helpless and powerless. Consequently, he approached the Awo mentioned above for Ifá consultation and solution to his problem. The Awo told him that he would overcome. He was advised to offer gbg as prescribed for Ajá. He was also advised to feed Esü. He complied. The moment the Leopard offered the qbg and fed Egü as prescribed, Egü in turn removed the 20 nails in the hands and legs of the Leopard and replaces them with the 20 blades which he offered as part of his qbg. He returned home with the Leopard. He advised the Leopard never to be afraid of any animal in the forest, no matter how big or how many. Allthese, the Dog was notaware of. One day, the Dog gathered all his colleagues for a show-down with the Leopard. As they approached the Leopard's den, they rushed in. The Leopard was fast asleep. Their noise woke him up. Esu Qdara simply whispered into his ears never to be afraid of any animal. He rose up. About five dogs confronted him. He used his new nails given to him by EgU to split them into several parts. Seeing this, the other Dogs dispersed in utterconfusion.

From that day onwards, any time the Dogs confronted the Leopard, they were usually doing so at their own peril. When their losses became unbearable, they learnt to maintain a good distance from the leopard. Even the carcass of a leopard created fear in the mind of the Dogs.

Pákéérépáké A t'áwg etü n sl jlnnájl nná

DláfirnAjá T'áwgn t'Ogldán jg ñS'Qtá ara awqn fbg ni wqn nl kl wQn wáá $e Pakéerépáké At'áwg gkün sl jlnnájlnná Dláfiln Ogldan Tl Oun ati Ajá jq ñg'qtá ara a wgn Fbg ni wqn nl kó q e Ogldán nlkán nl nbgl'éylntóng'gbg Irg! áti ba g'éké el€ya IrinwoAjá O lé lé'pa Fkün 163


Irg!

Translation Pákééré Páké (Name of an Awo) The leopard's skin shall be spread at a far distance

This was lfá's declaration to Ajá, the dog When he and Ogldan, the leopard were aftereach other in animosity He was advised to offer gbg. Pákééré Páke The leopard's skin shall be spread at a far distance This was lfá's declaration to Ogldán When he and Ajá were after each other in animosity He was advised to offer ebo Only Ogldán complied with the advice of the Awo, It is all líes, it is simply a bid to engage in unrealistic gossip Four hundred dogs cannot overcome the leopard It is all lies!

Ifá says that the person for whom this Odü is revealed shall overcome his/her enem¡es no matter their number. {

12. Ifá says that the person for whom this Odü is revealed shall overcome all his/her enem¡es. Ifá says that the enemy is more powerful; nonetheless, he/she shall triumph. He/she needs not despair. All that is required of him/her is to offer gbg with one hegoat and money. He/she needs to procure at least one gong and place it besides Ifá. There is also the need to serue Egü with one cock and serue Qbátálá with 16 snails' shea butter' nat¡ve chalk and money, Ifá says that if all these were done, the would use his/her m¡sch¡ef to huft himself/herself. On this Ifá

enemy says:

Em¡ Qye

rwq Qve

Qye qeqe ñla ht'oké é bq Qmq aráyé wqn ge bl ojúmQ ló nmq wá

DláfünAgogoSékété Mjqtl oun áti Qpa je lrS'Qtá ara wgn Fbq ni wgn nl kó 9e

164

,.

\

ntl tr tl !l

!l Oyeku Meji

Translation I am QyQ, the twilight You are QyQ, the twilight

Thetwilightwas justshowing appearance in the sky Peoplethought itwasthe daywhich had dawned These were Ifá's declarations to Agogo-$ékété the little Gong The offspring ORga-Gbowu¡T (Qbatálá) When he and Qpa, the staffwere enemies He was advised to offer gbg

Agogo-$ékété, the little Gong, was always living in fear of Qpá, the staff. He was afraid that one day, Qpa would kill him because Qpa had been threatening that there was nothing Agogo could doto prevent himself from being eliminated. As a result of this Agogo went to the Awo mentioned above for Ifá consultation; would he be able to overcome Qpa who had been planning to kill him? Would he be able to live long and enjoy his life? The Awo assured Agogo that he would live long and that he would overcome Qpá his arch-enemy. He was informed that whatever Qpá planned against him shall be the lot of Qpa. He was advised to offer gbg and feed Egu Qdara and Qbátálá as explained above. He complied.

Soon after this, Qpa started to hit Agogo repeatedly in a bid to kill him. Miraculously, Agogo was able to withstand all of Qpa's blows against him. Before long, Qpá split into pieces and died. Several other Qpa were brought to hit Agogo. They all died without being able to harm Agogo in any way whatsoever. Agogo was full of

joy.

He was thus singing and dancing everyday.

Em¡ Qye

I*q

Qve

Iát'okeé bq 9mq aráyé wqn ge bl ojúmQ ló nmQ wá I)lá filn Agogo Fékété Mjqtl Oun áti Qpa jq ñg'Qtá ara wqn fbg ni wQn nl kó 9e Ógb'Qbgrórú'bg Qpa to l'óun á pa Agogo KO lee pa Agogo mq o Qpa lo ku o O,

VeqgqQ ñla

Agogoa sl gbé'lQ

165

Ifa Dida: An invitatíon to lfa Consultat¡on

Translation I am QyQ, the twilight You are QyQ, the twilight Thetwilightwas justshowing appearance in the sky People thought it was the day which had dawned These were lfá's declarations to Agogo-$ékété the little Gong The offspring Oñga-Gb0wr1¡) (Qbatálá) When he and Qpa, the staffwere enemies He was advised to offer gbg He complied Qpá who said he shall kill Agogo He was unableto killAgogo It is 0pá who died And Agogowas spared

Ifá says that the person for whom this Odü is revealed shall be spared the agony of facing the wrath of his/her enemies. Those who plan evil against him/her shall instead be visited by their evil designs.

13.

Ifá says that it foresees victory over enemies for the person for whom QyQkr:-Mé¡l is revealed. Ifá also says that the person will live long. In the same vein, Ifá warns that those planning evil against him/her are

(

most likely to meet with untimely death if they do not desist.

Ifá says that he/she needs to bath Ifá with AyünrQ leaves and feed Ifá with a matured ram, If this could be done, all his/her enemies will meet with calamities before long. This is why it is not wise to paln evil against Olekrl-Mé¡I children. On this, Ett-QVe says:

Orrlnmllá M¡IbA

w|lba

Mlba Orlge I'Orl9a

i

f¡

dájl

Qrrlnmllá l'óun w'Oréré ayé Ó

nltaló rtygAkapogmgt'oun lQnu?

WQn nl igba gmg eku ló nyg AkápO gmg tlrg lgnu ó nl igba gmgeku let'ójQ Tábl wqn o leét'ójq? WQn nl igba gmg eku wqn o leé t'ójQ Gbogbo gmg eku tó ñbá ebltl ¡yan

odl

(

166

iiii

fbltl niyóó reyln wgntán porogodo Qrúnmllá wllbá M¡IbA

Mlba Orlga I'Orl9áf¡ dáil Qrúnmllá l'óun w'Oréré ayé Ó nf talO ñygAkápOomgt'Oun lQnu? WQn nl igba gmq eja ló nyg Akápó gmg tlrg lgnu Ó nl igba gmg eja le t'ójQ Tabl wgn O leét'qjq? WQn nl igba gmg eja wgn O leet'ójg Gbogbo gmg eja tó n bá lgereé yan odl Igere niyóó r'éyln wgn tán porcgodo Qrúnmllá úlbe M¡IbA

Mlba Orlga I'Orl9

f¡

dájl

Qrúnmllá l'óun w'Oréré ayé Ó nl taló rlyg AkápO gmg t'óun lénu? WQn nl igba gmg eJe ló nyoAkápo gmg tlry lQnu Ó nl igba qmq eJe le'tójQ Tábl wgn O lee t'ójq? WQn nl igba gmg eJe wgn O lee t'qjq Gbogbo gmg eJe tó n ba Até yan odl Ate n¡yóó réJln wgn tán porogodo Qrúnmllá w| lbe Mitba Mlba Orlgá I'Orl9á f¡ dájl Qrúnmllá l'óun w'Oréré ayé Ó nltaló nygAkápOomgt'Oun lQnu? WQn nl igba gmg gran ló nyg AkápO gmg tlre lenu Ó nl igba gmg eran le t'ójQ Tábl wgn O leé t'ójQ? WQn nl igba qmq gran wgn O leé t'ójQ Gbogbogmgeran tó ñbállasa áyan odl Ilasa ni yóó réJln wgn titn porogodo D,láfiln Orrtnmllá Baba ñbe láarln Qt¡r Ó nfojoojr¡mQ kominrl ogun fbg ni wqn n| kówáá ge

Translation QrUnmIlá declares that it is time to pay homage I respond that it is time to pay homage

167

or"*'",,


It is homage

pa¡d to Oñga which gives them authority

Qrrlnm'llá says that he looked at the long vista of the world He inquired about those making trouble with his children, the AkápO They respond that 200 rab are the ones troubling your children, the Akáp0? not They asked if the 200 rats could live long or if they live long? He responded that the 200 rats could not live long All rats keeping malice with the deadfall It is the deadfall that will see their demíse Qrrtnm'llá declares that it is time to pay homage I respond that it is time to pay homage It is the homage paid to Onga which gives them authority Qrúnm'llá says that he looked at the long vista of the world He inquired about those making trouble with his children,the Akáp0 They respond that 200 fishes are the ones troubling your children, the Akápó They asked if the 200 fishes could live long or if they could not live long? He responded that the 200 fishes could not live long All fishes keeping malice with the fish net It is the fish net that will see their demise Qrunm)lá declares that it is time to pay homage I respond that it is time to pay homage It is the homage paid to Origa which give them authority Qrrlnmllá says that he looked at the long vista of the world He inquired about those making trouble with his children, the Akáp0 They respond that 200 birds are the ones troubling your children, the Akápo They asked itthe 200 birds could live long or if they could not live long? He responded that the 200 bírds could not live long All birds keeping malice with the bird-lime It is the bird-lime that will see their demise Qrunmllá declares that it is time to pay homage I respond that it is tíme to pay homage It is the homage paid to Oñga which give them authority Qrunm'llá says that he looked at the long vista of the world He inquired about those making trouble with his children, the Akápó They respond that 200 beasts are the ones troubling your children, the Akáp0 They asked itthe 200 beasts could live long or if they could not live long? He responded thatthe 200 beasts could not live long All beasts keepíng malice with cannon The cannon shall see their demise

could

168

iiii or"nu *"¡' These were lfá's declarations to Qrrf nm)lá

When he was in constant fear of uprising against his person He was advised to offer ebo

Qrúnm'ilá discovered that many of his AkápO were discrlminated against by other non-Ifá practitioners. There were some of these Akápó whom their enemies were planning to eliminate outright. Some of them had already been incapacitated one way or the othen Some others had been banished from their various places of abode all because of their faith. Having succeeded in doing all these, the enemies decided to deal ruthlessly with Qrúnm'llá himself.

unknown

to them however,

Qrúnmllá had been extremely worried and uncomfoftable with the problems being faced by the Akápó, his spiritual children. Consequent upon this, he went for Ifá consultation. He was assured that all those planning evil against him and his children shall meet with disaster. He was advised to feed his Ifá as explained above. He complied. Anyone trying to harm his Akápó would just see in his/her dream that he/she was being pursued and hit by dangerous rams. when they woke up, they became very ill. Many of them died and those who did not die fled their vicinities out of fear. All his Akápo were singing, dancing and praising Qrúnm'llá who made it possible for them to overcome their adversa ries.

Ifá says that anyone who is the enemy of the person for whom QyQkrl-Mé¡) revealed oran QyQkrl-Mé¡l child had Qrrlnmllá himsetf to contend with.

Qrúnmlláwllbá M¡Tbá

fi da¡T Qrúnmllá l'óun w'Oréré ayé Ó nl tatO ñyg AkápO gmg t'Oun lénu? WQn nl igba gmg eku ló nyg AkápO gmg ttrg tgnu Ó nl igba gmg eku let'QjQ Tábl wgn O leé t'ójQ? Wgn nl igbagmgekuwgnó leét'ójQ Gbogbo gmg eku tó ñbá Qbltl i yan odl fbltl niyOo réylnwgntetn porogodo Ml lba Orlga I'Orlga

Orrinmlláwllbá M¡IbE

Mllbá Orlgá I'Orlgafi dájl Qrrrnmlla l'óun w'óréré ayé Ó nl taló ñyg AkápO gmg t'óun lgnu? WQn nl igba gmg eja ló nyg Akápo gmo tlrq tenu Ó nl igba gmg eja let'ójQ

169

is

Consultation Tábl wqn o leét'ójq?

Eji Ogbe

lfa Dida: An invitation to lfa

WQn nl igba gmg gja wgn o leé t'qiq Gbogbo gmq qia tó n bá lgérééYan odl

yóó r'$yln wgn titn porcgodo Qrrrnmlla wllba M¡IbE Mlba Or{9a I'Orl9á f¡ dáil Qrúnmllá l'óun w'óréré aYé Ó nt talo ñyg AkáPo gmg t'óun lQnu? Wqn nl igba gmg eyq ló nyg Akápo gmg tlrq hnu Ó nl igba gmqqyq le'tójQ Tabl wqn ó leét'ójQ? WQn nl igba gmg eyq wgn o leé t'óiq Gbogbo gmg qyq tó n ba Ate Yan odl Ate ni yoo neyln wgn titn porogodo Qrrrnmllá úlbe M¡IbE ffilba Orlga I'Or{gafi dail Qrúnmllá l'óun w'oréré ayé Ó nl taló rryg AkáPó gmg t'óun l$nu? WQn nl igba gmg qran ló nyg Akápo gmg tlrg l$nu Ó nl igba gmg eran le t'ójQ Tabf wgnoleét'ójQ? WQn nl igba gmgqranwqn o ¡eét'qiq Gbogbogmgqrantó ñbállasa á yan odl llása ni yóó ré, yln wgn titn porogodo

Igere

n¡

DlafúnOffnmllá Baba ¡rbe láedn qt¡r

nfojoojrlmQ kominri ogun Fbqni wqn nl kówáá Fe

Ó

Ógb'Qbgórú'bg ñjé bá mi kán qtá pa Agboglrlga Ifá wáá baa mi kan Qtá pa o Translation

to pay homage pay homage I respond that it is time to It is homage paid to Origa which gives them authority world Qrr¡nm'ila says that he looked at the long vista of He inquired about those making trouble with his children, the Akáp0 children, the They respond that 200 rats are the ones troubling Qrrinm'ilá declares that it is time

the your

Akápó?

They asked if the 200 rats could live long or if they He responded that the 200 rats could not live long All rats keeping malice with the deadfall

174

could

not live long?

iiii or"*'

It

""¡'

is the deadfall that will see their demise Qrúnm'llá declares that it is time to pay homage I respond that it is time to pay homage It is the homage paid to Oñga which gives them authority Qrúnmllá says that he looked at the long vista of the world He ínquired about those makÍng trouble with his chíldren, the AkápO They respond that 200 fishes are the ones troubling your children, the AkápO They asked if the 200 fishes could live long or if they could not live long? He responded that the 200 fishes could not live long

All fishes keeping malice with the fish net It is the fish net that will see their demise Qnlnm)lá declares that it is time to pay homage I respond that it is time to pay homage It is the homage paid to Ortga which give them authority Qrrlnmllá says that he looked at the long vista of the world He inquired about those making trouble with his children, the Akápó They respond that 200 birds are the ones troubling your children, the Akáp0 They asked it the 200 birds could live long or if they could not live long? He responded that the 200 birds could not live long All birds keeping malice with the bird-lime It is the bird-lime that will see their demise Qrúnm'llá declares that it is time to pay homage I respond that it is time to pay homage It is the homage paid to Oñgá which give them authority Qntnmllá says that he looked at the long vista of the world He inquired about those making trouble with his children, the AkápÓ They respond that 200 beasts are the ones troubling your children, the Akápo They asked it the 200 beasts could live long or if could not live

they

long?

He responded that the 200 beasts could not live long All beasts keeping malice with cannon The cannon shall see their demise These were Ifá's declarations to Qrúnmlla When he was in constant fear of uprising against his person He was advised to offer ebo He complied Please help butt my enemies to death Help me butt my opponents to death The mighty ram Ifá, please help me butt my enemies to death

Ifá says that the person for whom QyQkrl-Mé¡I is revealed shall overcome all his/her enem¡es and adversary. Not only this, his/her enem¡es shall meet with ser¡ous calamities at the time they least expected. To fight aga¡nst the person for whom this Odü is revealed istotake Qrúnmllá as personalenemy. The person for whom this Odü is revealed is assured of Qrr:nmllá's protection at all times. 171


is

However, it must be noted that this does not give the person for whom this Odü revealed or even QyQku-Meji children the license to be looking for more enemies through behaviours unbecoming of a responsible and responsive member of any society. They too must not plan evil against other people as they too will end up being atthe receiving end of lfá's butt.

(

In Ifá, the maxim has always been "If you abhor evil to come your way, do not throw evil in other people's ways". Or better put "whatever will pain you if done to you, do not unto others".

i

14.

Ifá says that if foresees the Ire of longevity for the person for whom QyekrlMé¡) is revealed. Ifá says that he/she shall live long, grow old and reside in the midstof theelders.

Ifá says also that as he/she grows old, he/she shall be blessed with more and more wealth, honour, prestige, respect and success. Ifá says that he/she shall never be counted among those who shall die young. He/she shall not be found in their

midsteither.

Ifá says that there is need for him/her to offer gbg with traro pigeons, two hens, two cocks, four rats, four fish and money. There is need to feed Ifá with two rats, two fish and one hen. On these, Ifá says:

t

Ifá ló d i onlwl rlwlrl-nda kQ Mo ló di onlwlrlwlrl-ndakOIfá K'ójt¡ kóil K'ójú kóg'orl imú KO

¡étéé-tee-téé

kólélósan-án

Kádegbáogü Qrunmlla nl oun ñ ti lkqlé Srun bQ wá s{ IkQlé Ayé Oun mr¡ lreAjé Oun mü lreAya Oun mr¡ lre Qmg Oun mu ká láná, káfüta pelú Oun wá padé áwgn glrlpá lQná wqn ñréwQn-wQn-wQn Qrunmllá nl nlbo lg 9bé rrlg báwQnyl o? WQn nl áwgn ñlg sója a TOkrttOkr¡ Orrlnmllá nl kl wgn tóó dé

(

ttko?

.

172

ilii or"*u

wqn ló di ojQ el€kq áárQ bá t'Ogün L'áwon máa tóó dé

t"'

bQQ

Translation Ifá saysr "Hastily do we manouvre a canoe" I respond that"hastily do we manouvre a canoe" Lettheeyewake up And let the eye mount on top of the nose And staytheregingerly Letthe full moon appear in the daytime Qrrtnm'ilá says that while he was coming from heaven to earth He brought with him the Ire of wealth He broughtthe Ire ofspouse He broughtthe Ire of children He also brought the accomplishment of one's goals He met some able-bodied youths along the way Theywere allfullof life and vitality Qrúnm)lá asked, "Where are you all going?" They responded that they were all going to the TOkútÓkrJ market (where corpses were being sold) QrUnm)lá asked them when they planned to return to heaven They responded as soon as the early-morning corn- meal seller dips her mixing staff into the porridge Theyshall return to heaven

Qrúnm'ilá narrated how he was coming from heaven to eafth and he brought along all the good things of life with him. On his way he met some able-bodied youths who were full of strength and vigour. When he asked them where they were go¡ng, they responded that they were going to TókútÓkti market. Unfoftunately, this was where those destined to die young while on eafth were go¡ng. Qrúnm'ilá declared that he could not be in their midst because they were destined to die prematurely deaths. After this, he moved and continued his journeyto eafth Ifá ló d i onlwl rlwlrl -ndakQ Mo lódi onfwlrlwlrl-ndakó Ifá

K'ójú kóil K'ójrl kóg'orf imú

Kó létéé-tee-téé Kádágbá ogü kó lé lósán-án

Qrúnmllá nloun ñt¡lkqléQrun bQwásf lkqlenye

173

lfa D¡da: An inv¡tat¡on to lfa Consultat¡on

Oun mu lreAjé Oun mú IreAya Oun mu lre Qmg Oun mú ká láná, káfüta pQltl Oun wá pádé áwgn Májésln I'qna Won ñsá'ré grlr¡jo-glrtjo WQn ñsá'ré glrljo-gl rljo Qrúnmllá nf nlbo 19 gbé ñlg báwQny{ o? WQn nl áwgn nlg soja a Tokt¡toktl Qrúnmllá nl kl wQn tóó dé ñkq? WQn ló di ojq elqkq aánQ bá t'ogün bQq L'áwgn máa tóó dé

Translation Ifá saysr "hastily do we manouvre a canoe" I respond that"hastilydowe mano-uvera canoe" Lettheeyewake up And letthe eye mount on top of the nose And staythere gingerly Letthe full moon appear in the daytime Cornmeal says that while he was coming from heaven to earth He broughtwith him the lre of wealth He broughtthe Ire ofspouse He broughtthe Ire of children He also brought the accomplishment of one's goals He metsome children along the way They were running from one place to the other They were moving without a specifi c dírection Cornmea| asked,"Where areyou aIIgoing now?" They responded thattheywere all going totheTOktJtOkú market Qnf nmllá asked them when they planned to return to heaven They responded that as soon as the early-morning corn-meal seller deep her mixing staff intothe porridge They shall return to heaven

Corn-meat continued with the narration of his story and stated that when he left the able-bodied youths, he met children who were wander¡ng about without spec¡fic direction.

He asked them where they were going to and the children responded exactly as the able-bodied youths did. Knowing that those going to Tokritokú marketwere destined to die young, he declared that he could not 174

iiii ov"r.,

and would not be in their midst.

Ifá ló d ¡ onlwlrlwlrl-ndakQ Mo ló di onlwlrlwlrl-ndakó Ifá K'ójú kóil K'ójú kóg'orl imú KOIétéé-tee-téé Kádágbá ogü kó lé lósan-án Qrunmllá nl oun rt ti lkqlé Qrun

bQ

wa st lkq|e nye

mú IreAjé mú lreAya mú lre Qmg mr¡ ká láná, káfüta pQhl wá padé áwgn arugbó I'ená wqn ñtepá o$ooro-ogooro wqn rttepá q$aára-Qgáárá WQn ñtQpá isQgQ-isQgQ Qrúnmllá nf nlbo 19 gbé ñlg báwQnyl o ? WQn nl t'áwgn-tTre egbe ñdan ? Qrünmllá nl ti ggbg kq la ñwl Ó nl kl wqn dá oun l'óün kláklá W{n nl áwgn rrlg s{ Oja EflgbO-mgkün Qrunmllá nl klwQntóódé ñkq? WQn ló di ojQ tó p€ tltlltl WQn lódi ojQtó pg kánrin-kése

Oun Oun Oun Oun Oun

Translation Qrúnm)lá says 'hastily do we manoeuvre a canoe' I responded that'hastily do we manoeuvre a canoe' Letthe eye wake up And letthe eye mount on top of the nose And staythere gingerly Letthe full moon appear in the day time Qrrlnmllá says that while he was coming from heaven to the ea¡th He brought with him the Ire of wealth He broughtthe Ire ofspouse He broughtthe Ire of children He also brought the accomplishment of one's goals He met some aged people along the way They were all using walking sticks to aid their movements They were all using walking sticks cautiously to give them support They were all using walking sticks to suppofttheir feeble frames Qrúnm'llá asked, "Where are you all going now?"

175

¡¡"¡¡

Ife Dida: An invitation to lfa Consultaüon

They countered thatr "are we your age-mate?" Qrunmllá responded that he was not contesting age superiority with them He ordered them to respond to his quest¡on immediately Theythen responded thattheywere going to ElgbOmgkün market Qrúnmllá asked them to tell him when they planned to return to heaven They responded that they would return at a very distant date They said that it would take a long, long time before they returned

Qrunmllá said that when he dismissed the able-bodied youths and the children, he met the old ones on his way from heaven to ea¡th. OrrJnmllá asked them wheretheywere go¡ng. They initially refused to answer his question but Qrúnmllá ordered them to answer immediately. They did. They told Qrúnmllá that they were going to Elgbo-mgkün market. QrúnmIlá wanted to know when they planned to return to heaven. They responded that it would take them a very long time before they returned to heaven. E¡)gbO-mgkün market was the first market in recorded history of mankind. Remember, the world is a market, while heaven is our home. Efigbo-mgkün is the "market" where those who planned to live long on eafth usually head for. When Qrúnm'ilá asked them how long the time would be, they responded that the time would be indefinite. When QrrlnmIlá pretended that he did not know what they meant by saying that their period on eafth would be indefinite, they declared that they would return to heaven only when pebbles begin to spouse leaves, when potsherd begins to bleed, when a toftoise begins to complain of head-ache, when a snail beginsto sufferfrom afflictions, when a crab begins to experience cold in the river and when Akannámagbó plant begins to bow in supplication to other farm trees. QrúnmIlá, knowing that it was impossible for all these to happen, was ceftain thatthese old folks would live long on eafth. Of paramount concern to Ifá was ensuring that human begins enjoyed longevity on eafth. Ifá declared that he would follow the old folks to eafth, and notthe able-bodied youths orthe children who were destined to die young. Ifá says that the person for whom this Odü is revealed will not die young. He/she will live to his/her old age. Those expecting him/her to die young will have a very long time to wait indeed. Ifá ló d ¡ onlwlrlwl rl-ndakO Mo lódi onlwlrlwlrl-ndakQ Ifá K'ójú kóil K'ój¡¡ kóg'orl imú

Kólétéé-tee-téé

176

iiii or"*,

Kádagbá o$ü kó lé lósan-án Qrrtnmllá nl Oun ñ t¡ lkQlé Qrun bQ wá sl IkQlé Ayé Oun múIrcAjé Oun múIrcAya

Ounmr¡lreQmg Oun mú ká lana, káfüta pelú Oun wa pádé áwgn glrlpá Qna Won ñréwqn-wQn-wQn Qrrtnmlla nl nlbo lq gbé rrlg báwQnyl o? WQn nl awgn ñlq sqia a TOkrttókú Qrrtnmllá nl klwQntóódé ñkq? wQn ló di ojQ el€kq aánQ bá t'Ogün bQo

L'áwgnmáatóódé

Qrúnmtlá nl Oun O bá wqn rln Ó nl orlsekrt ni wqn

Ifá ló d ¡ onlwlrlwlrl-ndak0 Mo ló di onlwlrlwlrl-ndakQ Ifá K'ójú kóf K'ójú kóg'orl imu Kó létéé-tee-téé Kádagbá oSü kó lé lósán-an Qrrrnmllá nl óun ñ t¡ IkqE Srun

bQ wá sl lke¡éAyé Oun múIrcAjé Oun m¡t IreAya Oun mú IrcQmg Oun mú ká láná, ká füta pelú Oun wá pádéáwgn Májésln I'Qná WQn ñsá'ré glrljo-grlrljo WQn ñsá'r€ glrljo-glrljo Qrrrnmlb nl nlbolqgbé ñlq báwqnylo? WQn nl ewgn ñlq sqja a T0krttOkrl Qrrrnmlla nl kl wqn tóó dé ñkq? WQn ló di qjQ glQkq eánQ bá t'ogün bQq

L'áwgnmáatóódé Qrrlnmllá nl Oun O bá wgn rln Ó nl EméÉ ni wQn Ifá ló d¡ onlwlrlwlrl-ndakQ Mo lódi onlwlrlwfu{-ndakO Ifá K',ójú

kóil

K'ójl¡ kog'orl imú Kó létéé-tee-téé Kádágbá oFü kó lé lósan-án Qrrrnmllá nl oun ñ t¡ lkqlé orun Oun mú lreAjé Oun mú lreAya Oun mú lreQmg

bQ

177

wa st lkelé Ayé

""¡,

Ifa D¡da: An invitation to lfa Consuftation

Oun mr¡ ká láná, káfüta pelü Oun wá padé awgn arugbó I'qna

wqn ftepá osooro-ofoono wqn ñtQpá qsaare-qgaara wqn ñtepá isqge-isege Qrrtnmllá nl nlbo lq gbé ñlg báwQnf o ? WQn nf t'áwgn-tTrqegbe ñdan ? Qrrrnmllá nl ti qgb4 kq la ñwl Ó nl kl wqn dá oun l'óün kláklá WQn nf áwgn ñlqsl Qje Efigbó-mqkün Orrlnmllá nl klwqntÓódé ñkq? WQn ló di qjqtó pqtltlltl Wqn ló di ojq tó p$ kánrin-kése Qff nmllá nl óun o mg qjq tó pe titlltl Ó nl oun O mggiqtó pQ kánrin-kése WQn ló di qjq o, ta inú omi bá rt p'ewé di gjQ apáadl-lQno bá n S'Qie d¡ qjq orl ba nfQ alábahun d¡ qjq ojojo bá ñ gelgbln di 9¡q ótútu bá n mú gmg akán lódo di qjq Akannamagbo bá n forl balQ L'áwüjg igi oko Qrrrnml la nl éhée,éhéé! ! ! Ó nl oun o gbq ibi gta inrl omi gbé np'ewé Ounó gbQ ibi epáed¡hrqgbé ng'QjQ oun ogbq ibi orl gbé ñfQ alábahun Oun o gbg ibi ójojo 9bé n9 e lgbln Óun o gbq ¡b¡ otútü gbé rlmú gmg akán l'ódó Oun o ma gbq ibiAkannamagbogbé ñforl bah L'áwüjg igi oko Ñjq arugbo ni mó bá lg Arúgbó ni mo bá lg Emi O bá Eméré rln

Ó Ó Ó Ó Ó

Translation Qrrlnm'llá says 'hastily do we manoeuvre a canoe' I promise that'hastily do we manoeuvre a canoe' Let the eye wake up And let the eye mount on top of the nose And stay there gingerly Let the full moon appear in the day time Qrrfnmllá says that while he was coming from heaven to eafth He brought with him the Ire of wealth He brought the Ire of spouse He brought the Ire of children He also brought the accomplíshment of ones' goals

178

illi or"*, t"¡, He met some able bodied youths and some children I along the way They were running from one place to the other They were movíng without a specific direction Qrrlnmllá asked, "Where are you all going now?" They responded that they were all going to the T0kút0kt1 market Qrúnmllá asked them when they planed to return to heaven They responded that as soon as the early-morning corn-meal seller dips her míxing staff into the porridge They shall return to heaven Orúnm'ilá declared that he cannot be in their mídst Because they were all Eméré (children destined to die young) Ifá says, "hastily do we manoeuver a canoe" I respond that "hastily do we manoeuver a canoe" Let the eye wake up And let the eye mount on top of the nose And stay there gingerly Let the full moon appear in the daytime Cornmeal says that while he was coming from heaven to earth He brought with him the Ire of wealth He brought the Ire of spouse He brought the Ire of children He also brought the accomplishment of one's goals He met some children along the way They were running from one place to the other They were moving without a specific direction Cornmeal asked, "Where are you all going now?" They responded that they were all going to the TÓkútÓkú market Qrúnmllá asked them when they planned to return to heaven They responded that as soon as the early-morning corn-meal seller deep her mixing staff into the porridge They shall return to heaven Qrrtnmllá declared that he cannot be in their midst Because they were all Or{gqkrl (children destined to díe young) Ifá says, "Hastily do we manouver a cannoe" Iresponded that "hastily do we manouver a cannoe" Let the eye wake up Let the eye mount on top of the nose And stay there gingerly Let the full moon appear in the daytime Qrrtnmllá said that he was coming from heaven to the world He brought with him the Ire of wealth He brought the Ire of spouse He brought the Ire of children He brought also the accomplishment of one's goals He met some aged people along the way They were all using walking sticks to aid their movement

179


They were all using walking sticks cautiously to give them suppott They were all using walking sticks to suppoft their feeble Qntnmllá asked "where are you all going now? They countered that "are we your age-mate?" Qrrlnmllá responded that he was not contesting age superiority with them He asked them to respond to his question immediately They then responded that they were going to E¡Igbó-mqkün market Qrúnmllá asked them when they planned to return to heaven They responded that they would return at a very distant date They said that it would take a long, long time before they returned Orrlnmllá said that he did not know what was meant by a long, long tíme (before they returned to heaven) They responded that they would not return until the day river pebbles

frames

begin

i

i

to sprout leaves Until the day potsherd begíns to bleed Until the day a tortoise begins to complain of headache Until the day a snail begins to suffer from afflictions Until the day a crab begins to experience cold in the river Until the day AkannamágbO plant begins to bow in supplication among the farm trees Qrúnmllá exclaimed in wonder! He declared that he had never heard of where river pebbles ever sprout leaves He had He had He had He had He had

heard of where potsherd ever bleeds heard of where a tortoise complains of heard of where a snail suffers from afflictions heard of where a crab experiences cold in the river heard of where Akánnámágbó plant bows in supplication farm trees among the Now, the aged ones will I follow Certainly, I shall follow old ones I shall never follow Eméré never never never never never

headache

i

Ifá says that for a person for whom this Odü is revealed long life and success is guaranteed. This person shall have the Ire of Health, and Prosperity and be able to accomplish all his/her heaft's

Wealth,

desires.

15.

Ifá says that it is in the best interest of the person for whom this Odü is revealed never to marry more than one w¡fe at a time. Ifá says that to marry more than one w¡fe at a time is to cause trouble, problem, tribu lation and disaster.

Ifá says also that it is not w¡se for a woman for whom this Odü is 180

i '

llii

or"*""¡'

revealed to marry an already marr¡ed man. If she got married to a married man, she will never have peace of mind in her life. She will make sorrow and uncertainty her daily companion. On these, Ifá says: Olóko+€ I'awo aflkün

Óflküntltl Ó 19 bl

odelgbgnna

ArQrQ I'awo am'emq

ó m'emr¡ tltl Ó le bf ode Dábál Tlnhf n-tlnhln m'érüwá jlngln Ó m'Qrg, ó m'Qpa

Tltl lgdélgboho-MQrg Qrúnmllá 9e peQ o 9mq gl'qgin gódógbó ntQyá Qrrlnmllá ge pQle 9mq O-ta-ou n-d úd ú -ra-ou n-d úd rt PQIQ qmg ó-ta-oun-pupa-ra-oun-pupa Ifá ta sáá, ó r'éhl Ifá ta OdOdO, ó ra Frllánl Qrunmlla nf káfljá d'ggbgra

Aflje

d'ggbQra O kl mi nokl

Moj€gnqkl Baba nQkl-ngki ánáre Qrunmllá nl kág'erúúkq

Ag'arúúkq Qrúnmllá nl ká hünnpapa Ahünnpapa Ifá lwg ni baba papah Iwg ni baba márg Baba Blrlyanbf ló bl baba Blrlyanbl Baba Blrlyanbl ló bl baba Blrlyanbl Baba Blrlyanbl ló bf baba Fl'ewaá-pas¡n Baba f I'é, wáá pásin ló nl óun O mg ibi ogun gbé pa Arúnkrtnná st oun o bá mg ibQ Oun O bá bü mu Oun o bá bü je Oun ó bá bü ta Oun o bá bü wg Oun O bá bü s{ lágolágoldl Ó nl

181


Ounóbá bU lgfilnQrQOun nllé 9dún náa reéajá nj'oori Osun ñjQsede Ajá á krl Ogrtn á sl gbé'h Erin nb'ágá ffQn nb'ájáná QgbQQgbQ agbQnrln nlá'mi ápata Irlnwo eJOn, ggbQrin lwo Ogun Fúláni, Ofi beta OgUn omidan, Ojl oyán Balógun a$á ogbedQ ba l'ájá QgQrun áwodl o pa ga gb'éyin nlkün adle Agt pa l' gkü nrin talambl rlya ú Tfi ta'mi l'ójrl QlQrun talambú-talambü

Hd ¡aá Í'dó

Gblrlgldl-gbirigidi laá y'ódü lkoko Iyltl ayl'dó K'Qni má má yllkoko bqe Bl ayllkoko bee InúAl'ámqa baje Inú ol'ódóá máa k'gfun Nltort odó n'igi Ikoko I'amo ojopatapata ló paTápá l'ába d'ábata ófuntapa gba bate L'ódeAjanbeül N'lbi wgn gbértg'eeré bátá Ifá ni Qkan gogo poro I'oblnrin dün mg I'qwq gkg Bó bá di mejl

.

WQn a diljQngbQn Bó bá d¡ méta

wOn á d¡e,ta-ntú'lé Bó bádi mérin Wgn á nl dgbati o rln mi ni mó rin g Bó bá dimarün-r¡n WQn a nl klnni ikin gkg áwgn tilQfg're aya ge? Bó bá dimefa

WQnafaaggaraawgnya Bó bá di meje WQn a d'áj$ Bó bá dimejg

182

ilii

o,"*"q

WQn di gl'éjQ-k'éjQ Bó bá di mQsán-án wqn á nl lyálé ilé áwgn ko n'lgq kan Bee n¡ ko l'ábo B'ójúmQ ba mg

Aqgqkgáwgn longán-an kiri ilé Bó bá di mewaa WQn á nl kl wqn lg réé pe Onlaja wa Qlanja qmgdé wá Onlfg Ela wooro waa Dláfún Elejl-Qyq Tl ñlg reé tún ayé OnlfQ sg

Nljqtófq bl igbá Tó fáya g baragada-g ba ragade bl agg qg beará ka n' lQ !b9 ni wgn nl kó 9e

Translation Olókogé, the sparrow, is a crooked-legged bird With its crooked legs, it went as far aslgbQnná town ArQrQ, is a divíng bird

It dived and travelled as far as Dubai city The smallTinhin-tinhin bird is not easily recognizable in the shrub While flying inside the shrub He went as far aslgbOho-MQrg Gently, Qrúnm)lá The owner of the big horse which he pays stipends to Gently, Qrúnm)lá He who sold a dark complexioned material to buy a dark complexioned material Gently, he who sold a light complexioned material to buy a light complexioned material Ifá sold tobacco leavesto buy indigo Ifá sold flowers to buy a Fúlánl man Qrrlnm'llá asked usto have a fighting competition We did have a fighting competition You greeted mewith disdain I answered you with disdain Qrrlnm'ilá the dark complexioned man who responds to dísdain with equal measure of disdain Orúnmllá asked usto lookfora hoe-handle We looked forthe hoe-handle QrUnmlla asked us to go the smithery to learn We went for training in the smithery Ifá, you are the head of the smithery 183


You are ceftainly the father of smithery Baba Bffyanbf wasthe fatherof Bilyanbf Baba Blflyanb'i was the father of Bifiyanb) Baba Blfyanbl was the father of flQwáá-pásin

Baba flgwáá-pasin was he who lamented that he did not know the site where Arunkrlnná was killed during the war Had he known the site, he said He would have collected some for drinking And some foreating And someforselling And some for bathing And some for decorating his waist-band And some for his friend at home That was the year that dogs were eating the wild pigeons And Ogún waseating banana The dogs died But Ogún was spared of any problem The elephants were being killed with javelins And the buffaloes were killed with long spears And antelopes were wading through rocky streams Four hundred buffaloes, 800 horns Twenty Fulani,40 pieces of sandals Twenty da msels, 40 breasts A brave hawk cannot catch a dog as prey A warrior eagle cannot be so fast as to snatch eggs in the stomach of a fowl Alpa, isthe strong medicine-man Who causes heavy rain to fall from heaven With force do we roll a moftar But gently do we roll a pot The waywe roll a moftar Let no-one in like manner roll a pot If we rolla pot in like manner The potters shall become sad The moftar roller who rolls the pot shall have his face painted with dust (from the broken pot) This is because a mortar is made of wood Whilea potis madeof clay The heavy rain which fell on a Tápá-man from the village to the marshy place And dealt with the Tápá-man as if he was beating a bátá drum Rightatthe frontage of Ajanbaffi Wheretheywere playing bát¿t drum Ifá declares that a wife is enjoyable in a man's house only when she is the only one he married

184

liii

or"*,'"t,

When they become two Marriage becomes a troublesome ventu re When they becomethree It is a home-scattering undertaking When they become four The wives would be saying to each other that it was when you made jest of me thatl madejestof you in return When they become five They would complain that'why is it that Ifá ¡s st¡ll foreseeing the Ire of another spouse for our husband?' When they become six They would be tearing each other's dresses (when quarrel or fight occurs) When they become seven They become witches When they become eight They become incessant naggers and tale-bearers When they become nine They gossip that 'the most senior wife of our husband has no work whatsoever' 'She has no mission' 'When shewakes up' 'She would wrap our husband's dress round her body' When they become ten They will ask people to go and call on mediators Let mediators come into Offfé's house

fla woorowaa theAwo who castlfá for

He was

E¡l-QyQ

When EI-Qye was invited to come and mend the life of Onffé When it broke like a calabash And tore apaft completely like a disused clothe He was advised to offer ebo

Olóko$e I'awo ó mtun ttt¡ Ó tq Ut

aflkün

odelgbqnná

Arqrg I'awo am'QmQ Ó m'qmu tltl Ó le bl ode Dábál Tl n hl n-tlnhln m'érüwá jlngrl n Ó m'Qro, ó m'Qpa Tltl lo dé lgboho-Mgry Orunmllá ge peleo 9mg gl'Qgin gódógbó ntoyá 185

Ifa Dida: An invitaüon to lfa Consultat¡on

QrrrnmllágePqle 9mq O-ta-oun-drldrl-ra'oun-dÚdtt Pel€ qmq O-ta-oun-pupa-ra-oun-pupa Ifáta sááró r'éltl Ifá ta OdOdó' ó ra Fúlánl Qrrtnmlla nl ká fljá d'qgbQra

Afiia O

d'qgbQra kl mi nQkl

Moi€ I nQkl Baba nOkl-ngkiánáre Orrlnmllá nl ká I'drÚ ÚkQ A$'erúúkq Qrrlnmllá nl ká hünnPaPa Ahünnpapa Ifá lwg ni baba PáPála lwg ni baba marg Baba Blrlyanbf lobl baba Blrlyanbl Baba Blrlyanbl lóbl baba Blrlyanbl Baba Blr{yanbf lobl baba fl'Qwáá-pásin

wáá pásin ló nl oun o mq ibi ogun gbé pa Arúnkrlnná sl Ó nl óun O bá mg ibQ Oun o bá bü mu Baba

Sl'é,

Ounobá büiq OunObábütá Oun ó bá bü wq Oun o bá bü sl lágolágoldl Oun O bá bü lq fitn Qre Oun nllé Odrln náa reéajá nj'oori Ogrtn ñiqgede Ajá á kú Ogun á sl gbé'h Erin nb'ágá ffQn nb'ájáná QgbQQgbQ agbQnrln nlá'mi áPata Irlnwó 9 fQn' ggbQrin lwo Ogr¡n Frtláni' oil bate Ogrtn omidan' oil oYán Balógun agá o gbqdQ ba l'áiá QgQrun awodl o pa 9a gb'$yin nlkün adlg Aqlpa I'gkü nrin talambl rlYau Tfi ta'mi l'ójrl QlQrun talambÚ-talambü Blrl lááyl'dó 186

Itl Ill

ll

Gblrlgldl-gbirigidi láá y'ódü lkoko Iyl t¡ a yl'dó K'$ni má má yllkoko b€e Bl a yllkoko bgQ InrrAl'ámQa baje Inú ol'ódóá máa k'efun Mtorl odó n'igi Ikoko I'amo OjO patapata |Ó pa Tápá ¡'ába d'ábate ófuntapá gba bákt L'ódeAjenbata Nlbi wQn gbé rg'eeré bátá Ifá ni Qkan $ogo poro I'oblnrin dün mg I'qwq gkg Bóbádi mejl WQn a di ljQngbQn Bó bá di méta WQn á di éJa-ñtú'¡é

Bóbádi mgrin Wqn á nl nlgbáti o rln mi ni mó rin q Bó bá di márün-ún WQn a nl klnni ikin gkg áwgn tilQfg're aya ge? Bó bá di m€fa

WQnafaaggaraawgnya Bó bá di méje WQnad'ájg Bó bá di méjo WQn di gl'éjQ-k'éjQ Bóbádi mqsán-an WQn á nl lyálé ilé áwgn kO n19Q kan BgQ ni kó l'ábq B'ójümQ bá mq A+q ekq áwon ló ngán-an kiri ilé Bó bá di mgwáá wqn á nl kl wqn lg réé pe onla¡a wa Qlanja gmgdéwá OnlfQ f la wooro wáa D,|áfiln Eléjl-Qyg Tl ñlg réé trtn ayé Onlfe sg Mjqtóf0 bl igbá Tó fáya gbaragada-gbárágáde bl agg Qgbaará kan'lQ fbgniwgn nl kó9e

Ógb'$bgrórú'bg

187

ll

Oyeku Meji

Ifa D¡da: An invitation to lfa Consultation

Ñjq tani yóó bá wa tún Amqrl ge o? F¡E

Ifá niyóó bá wa túnAmQrl geo E|a

Translation Olókopé, the sparrow, is a crooked-legged bird With its crooked legs, it went as far aslgbQnná town ArQrQ, isa diving bird

'

It dived and travelled as far as Dubai cíty The small Tinhin-tinhin bird is not easily recognizable in the shrub While flying inside the shrub He went as far aslgbOho-MQrg Gently, QnJnmllá The owner of the big horse which he pays stipends to Gently, QrúnmIlá He who sold a dark complexioned material to buy a dark complexioned material Gently, he who sold a light complexioned material to buy a light complexioned material Ifá sold tobacco leaves to buy indigo Ifá sold flowersto buya Fúláff man Qrrlnm'llá asked us to have a fighting competition We did have a fighting competition You greeted mewith disdain I answered you with disdain QrUnm'llá the dark complexioned man who responds to disdain with equal measure of disdain Qrunm)lá asked us to look for a hoe-handle We looked forthe hoe-handle Qrúnmllá asked usto gothe smitheryto learn We went for training in the smithery Ifá, you arethe head of the smithery Youareceftainlythefatherofsmithery Baba BlÍiyanbf was the father of Bf Íyanbf Baba Biflyanb'l was the father of Blflyanbl Baba Bf Íyanbf was the father of f lQwaá-pasin

Baba flfwáá-pasin was he who lamented that he did not know the site where Arunkúnná was killed during the war Had he known the site, he said He would have collected some for drinking And some foreating And some for selling And some for bathing

188

iiii ov"x" n¡"¡i

And some for decorating his waist-band And some for his friend at home That was the year that dogs were eating the wild pigeons And OgUn was eating banana The dogs died But Ogún was spared of any problem

Theelephantswere being killed with javelins And the buffaloes were killed with long spears And antelopes were wading through rocky streams Four hundred buffaloes, 800 horns Twenty Fulani,40 pieces of sandals Twenty da msels, 40 breasts A brave hawkcannotcatch a dog as prey A warrior eagle cannot be so fast as to snatch eggs in the stomach of a fowl A$pa, is the strong medicine-man Who causes heavy rain to fall from heaven With force do we roll a mortar But gently do we roll a pot The waywe roll a moftar Let no-one in like manner roll a pot If we roll a pot in like manner The potters shall become sad The moftar roller who rolls the pot shall have his face painted with dust (from the broken pot) This is because a moftar is made of wood While a pot is made of clay The heavy rain which fell on a Tápá-man from the village to the marshy place And dealt with the Tápá-man as if he was beating a bátá drum Right at the frontage of Ajanbatá Wheretheywere playing bátá drum Ifá declares that a wife is enjoyable in a man's house only when she is the only one he married When they become two Marriage becomes a troublesome venture When they become three It is a home-scattering undertaking When they become four The wives would be saying to each other that it was when you made jest of me thatl made jestof you in return When they become five They would complain that'why is it that Ifá is still foreseeing the Ire of another spouse for our husband?' When they become six They would be tearing each other's dresses (when quarrel or fight occurs)

189

Ifa D¡da: An invitation to lfa Consultation

When they become seven They become When they become eight They become incessant naggers and tale-bearers When they become nine They gossip that 'the most senior wife of our husband has no work whatsoever' 'She has no mission' 'When she wakes up' 'She would wrap our husband's dress round her body' When theybecometen They will ask people to go and call on mediators Let mediators come ínto OnffQ's house flá wooro wáá He was the Awo who cast Ifá for E¡l-QyQ When EI-Ofe was invited to come and mend the life of OfffQ When it broke like a calabash And tore apartcompletely like a disused clothe He was advised to offer gbg He complied Now, who will help us mend our destiny? Ela (Qrunmlla) Ifá is he, whowillhelp us me mend ourdestiny

witches

Eta

i

I

Ifá says that the destiny of the person for whom this Odü is revealed shall be mended for the better. He/she needs to change certa¡n aspects of his/her character as discussed above. If these could be done, his/her life will surely changeforthe better.

16.

Ifá says that there is the need for the person for whom this Odü is revealed to take adequate care of his/her health and overall well-being, and at the same time, offer appropriate gbg in order to forestall a situation where would fall ill and then spend all his/her life savings before he/she suruive the illness. Ifa says that even if he/she does sulive, he/she may not be able to appear in public anymore. He/she may be forced to stay outside his/her community due to the fact that his/her skin had been ruined as a consequence of the illness or he/she may be forced to stay permanently indoors due to loss of sight, loss of limb or loss of hearing. Such illness may preclude the person for whom this Odü is revealed from mixing freely among his/her peers. Ifá says that the more successful this person is, the more he/she is prone to being involved in this problem.

he could

190

!

i

iiiior"*"",' Ifá says that there is the need to offer ebg with one matured he-goat, a black dress and money. If this is done, the chances of getting this illness may be drastically reduced if not totally eliminated. On these, Ifá says:

Eefin ni iyl iná Imqnqmqnq ni iyt ojo A$q ñlá ni iyl Eégún Dlá firn ofafa Tllg'gmg glQlá kan et¡jq f bq ojojo ni wqn nl ko waa ge

Translation Smoke is the honour of the flame Lightening is the honour of rainfall Big costume is the honour of the EgUngUn masquerade These were lfá's declarations to Ofafa, the tree bear The offspring of the noble man of the olden days He was advised to offer gbg against illness

Qfafa, the tree bear, wentto the Awo mentioned above in orderto determine his chance of becoming a successful man in life. He was informed that he would ceftainly succeed but there is the need for him to offer gbg against ailments which might drain all his life savings before he would be able to regain his health. He was advised to offer one matured he-goat, a black dress and plenty of money. He simply ignored the advice of the Awo, calling them thieves and tricksters. Before long, Sfafa became a very successful man. He was very wéalthy and he had a lot of workers under him. One day, he fell ill. He nearly died. He spent all his life savings on the illness, allto no avail. He then remembered the advice of the Awo. He was taken to the Awo. The Awo in turn asked him to offer ebo with two matured he-goat, two black dresses and plenty of money instead of one each. He complied. Soon after, he became well. Unfortunately for him, the illness had taken its own toll on him. His skin and body had been damaged terribly. He could no longer live in the midst of his colleagues. He went to live on trees in order to avoid meeting or seeing most of his friends and well-wishers. Because he had been destined to succeed in his life however, there was no tree that he could not climb to the very top. He however lived to regret his initial refusal to offer gbg as prescribed forthe rest of his life. Since that time, he lived 191


a¡one on trees, and died alone on a tree. Only his immediate family members were around him during the very end of his life.

Eefin niiyl ina Imgnqmqnq n¡ iyl ojo ASq rtlá ni iyl Eegun Dláfi¡nQfafa Tff I'gmgglqlá kan atijg Fbq ojojo ni wQn nl kó waa ge

kg'tl Qgbgnyin s'€bg Qfáfá o bátété mQ Iba wa fowó s'árúfin gbg ErolpoeroQfa

Ó

fni gb'Qbg nTbQ kó 9'9bg o

Translation

.

Smoke is the honour of the flame Lightning isthe honourof rainfall Big costume is the honour of the Egúngún masquerade These were Ifá's declarations to Qfafa, the tree bear The offspring of the noble man of the olden days He was advised to offer gbg against illness He ignored the advice Had Qfafa, theTree bear, known He would have spent his money to offer gbg Now travelers tolpo and Qfa towns Let those who were advised to offer gbg do so

For those whom this Odü is revealed and those who were born by this Odü, let them take care of their health, and at the same time, offer the appropriate gbg as prescribed. Refusal to heed this advice will lead to grave consequences for those

concerned

Abgrr¡ Abqyé.

192

trtl iltr ll

ll

Oyeku Meji

B. SIGNIFICANCE OF OYEKU-MEJI FORTHOSE BORN BYTHE ODU DURING ITELODU ORIKOSEDAYE QyQkr¡-Méjl children have a very high chance of living to their old age even though they are frequently threatened by death. No matter how much they are threatened, they usually come out victorious. As a matter of fact, it is in the best interest of their enemies to tender unreserved apology to them, desist from planning or doing evil against them and advise others never to have evil plans against them. As an adjunct to this, the olderthey are, the more successful they will become. By this time that they grow very old, they would have been able to achieve all their heafts' desires.

Qyeku-Méjl children believe so much in confrontation. They do not see any reason why they should allow any chance for a good fight to pass them by. They also believe in trading any of their properties for another. They also love to have free things brought for them by others. In fact, they believe that it is the responsi bi ity of others to ma ke them comforta ble. I

For QyQkrl-Mé¡T children, the best period to pray to the Deities is very early in the morning. If they pray every morning, all whatthey lack shall come their way easily. They shall be blessed with abundant wealth, more than average number of children and happy homes. They shallalso be blessed with titles in recognition of their achievements, contributions and worth in the community.

Qyqku-Méjl children easily pick up enemies either due to €ñ!y, jealousy or misunderstanding of their actions. Sometimes, it may be due to the bad attitude of Qyqku-Mé¡) children. Instead of recognizing their inadequacies and amend their ways accordingly, they usually blame everything on the fact that it is in their destiny to have many enemies. This is an aspect which they need to examine properly and review accordingly.

The best professions of QyQkú-Méil children are in Medical fields-either as Doctors, pharmacists, physiotherapists, nurses, midwives, medical occultists, Babaláwo, herbalists, and so on. They are also good in trading and banking but never as farmers. Qyeku-Méfl male children must never marrytwo women atthe same time but in

193


circumstances of death, divorce, incompatibil¡ty, he may marry another woman but must never have two wives at the same time. For QyQkr¡-Méjl female children, they must never marry an already married man. They must also marry someone who has Ifá as they may not have a successful home if they marry someone who never underwentltelódu ceremony. As regards money and material acquisitions, QyQkr¡-Méjl children, males and

females have an insatiable urge for wealth accumulation. The more they acquire, the more they wish to acquire. If they lend people money, they try to exploit their debtors to the maximum. On the other hand, if they are the ones owing other people, they hold onto the money until they are forced to pay up. If they have no money to pay, they do not see any reason why they should speak softly to those they owe. In shoft, when it comes to money they love to enjoy the better of two worlds - exploiting those who owe them money and holding ontothe moneytheyowe foras long as possible. There is however the need for QyQkrl-Mé¡T children to offer all appropriate qbg and take care of their health in order to avoid physical, mental and or emotional incapacitation which may lead to blindness, deafness, amputation of limbs, lameness'due to stroke or outright paralysis. This will ceftainly preclude them from socializing with theircolleagues or moving in their midst. On the whole however, QyQkr¡-Méfl children, males and females, shall inherit the world. They have the capability to overcome their opponents and achieve

more than all their contemporaries. They will succeed in terms of wealth, spouse, children and general well-being.

C.

AFFILIATED IRUNMOLE AND ORISA OF OYEKUMEJI

1.

2. 3. 4. 5. 6. 7.

Ifá -

For protection against enemies, financial success, and over-all wellbeing Orl - Forfinancialsuccess and general protection EgU Qdará - For general well-being and suppoft Qbatá¡á - For child bearing and protection of the children Qsun - For child bearing and good spouse Ogún - For protection and direction $ángO - For protection against opposition 194

8. óke - For overall success 9. FgbQ - For suppoft and leadership 10. Egúngún - For support of the ancestors.

D. 1. 2. 3. 4. 5. 6. 7. B. 9. 10.

TABOOS OF OYEKU.MEJI CHILDREN Must never walk in the rain - to avoid missing his chances of success Must never use fgá, the Palm Bird, for anything - to avoid his/her home from scattering Must never use water as paft of feeding materials for his oÍ - to avoid failure in life which may come from his/her prayers not being answered. Must not use millipede for anything - to avoid failure in his/her búsiness Must not use sand paper leaves for anything - to avoid fairure in his/her business undertaking. Must not use AyünrS leaves for anything - to avoid reduction in the protection from the Deities Must never marry more than one wife at a time: A woman must never marry an already married man - to avoid unending matrimonial crises Must never farm - to avoid business failure Must never eat fish - to avoid problem of giving birth to abfkú children Must never use leopard for anything - to avoid being ovefwhelmed by adversary.

E.

POSSIBLE NAMES FOR OYEKU.MEJI CHILDREN

Males

1. 2. 3. 4. 5. 6.

iiii overu veji

QlábardnlQ - Honour

FádeÍ - Ifá holds

is at hand

unto this

Ikrlgáánú - Ikú, Death, please be compassionate Ojúmq-Qlá - Thedawn of honour Ifágggun - Ifa ensures victory Fádárá - Ifa performs wonders 195


Females

1. Fádárá - Ifá peformswonders 2. AtOóro - She who brings her success from heaven 3. Fátóóyln - Ifá is praise wofthy 4. Odülére - Odü is profitable 5. Subúadé -Thedepth ofthe crown 6. Ikúmápáyl May Death sparesthis Abgrrt Aboyé.

196

Chapter 3 IWORT- ME¡I

II II I I

I I

ll il

Chapter 3

IWORI- ME¡I A.1 Ifá says that the person for whom Iwoñ-Mé¡)

is revealed during

IkqsQdáyé orltelódü shall succeed in his/her life. Ifá says that he/she shall perform wonders in life. In fact, all his/her achievements in life shall be unbelievable to his/her colleagues. Many people shall consider the feat, achievements and/or success of the person for whom this Odü is revealed as miraculous.

Ifá says that without any tangible means of livelihood, he/she shall be financially successful; without any tangible means of keeping a matrimonial home, he/she shall make a very successful home; without enough means of training his/her children, he/she shall maintain a highly successful family; without the means to take adequate care of himself/herself, he/she shall be healthy, cheerful and happy.

Ifá says that there is the need for him/her to offer ebg with three white pigeons, three hens, three guinea fowls, three fish and money. On theselwóñ-Mé¡) says:OgOdO Owrt gb'óké odO

Ló payln kekeeke s'olóko Dlá fitn Aláñtakün Tl yOó maa Se oun gbogbo bl idán bl idán fbg ni wqn rd kó qé

Translation The cotton wool stayed across the stream And bloomed invitingly at the farmer This was Ifá's declaration to Aláñtakün, the Spider Who shall be doing everything as if by magic

198

lI

wo¡ ue¡¡

Aláñtakün, the Spider, had no money. He had no wife. He had no ch¡ld. He had no home. As a matter of fact, he had absolutely nothing to show for his existence in life. Tired of this, he went to the Awo mentioned above for Ifá consultation: Would he ever succeed in his life? Would he have money? Would he have a spouse? Would he beget children in life? Would he have his own home? Would he live long? Would all his wants in life be gotten? Above all, would all his sadness give way to joy? The Awo assured him that he would be able to achieve all his heart desires in life. The Awo then advised Aláñtakün, the Spider, to offer gbg as stated above. He complied. Thereafter the Awo prepared a special medicine for him to use. He used it. Before long, Aláñtakün was able to produce very strong strings from cotton which he knitted together in form of net. This net serued as his home. He was using the net to trap insects and even small birds. His daily food was thus guaranteed. The surplus, he used to sell and by so doing, he was able to get money to do some other things he wished to do, Before long he was able to accumulate enough money with which to marry a wife of his choice. Soon after this, his wife gave b¡rth to several children for him. Within a shoft period, the spider was able to achieve all his heart's desires without having any tangible means of livelihood. All what people knew was that the cotton which he knitted into strong strings with which he constructed his net, which serued as his home, his trap and means of livelihood came from his abdomen. How it came there was not known. What supplied it there in an inexhaustible way was not known. Everyone considered how the spider made it in life as miraculous. The Spider was full of happiness. He was dancing and singing saying: ,

OgOdO Owrl gb'óké odO

ro payln kekeeke s'olóko Dlá filn AIáñtakün Tl yOó maa ge oun gbogbo bl idán bl idán fbg ni wqn nl kó sé Ó gb'Qbg, ó rrlbg Bl idán ni mo ge Tl mo fi ¡'ájé Awo I'ogódo Owú gb'óké odó Pa'yln kekeeke s'olóko 199

lfa Dida: An ¡nv¡tation to lfa Consultation

OwO bl idan

.

I'fdrt ltge

Bl idan ni mo ge Tf mo fi l'áya Awo I'ogOdO Owú gb'óke OdO P'ayln kekeeke s'olóko Owó bl idan l'fdU rrge Bl idán ni mo ge Tl mo fi kó'lé Awo lOgodO ówrt gb'óké Odó P'ayln kekeeke s'ólóko Owo bi idan l'fdu nge Bl idán ni mo $e Tl mo fi ntre gbogbo Awo I'OgOdO Owrt gb'óké OdO P'ayln kekeeke s'ólóko Owó bl idan I'Edr¡ nse

Translation The cotton wool stayed across the stream And bloomed invitingly at the farmer This was lfá's declaration to Aláñtakün, the spider Who shall be doing everything as if by magic He was advised to offer gbg He complied I got my wealth as if by magic 'The cotton wool stayed across the stream And bloomed invitingly at the farmer' Ifá does his things miraculously I got my spouse as if by magic 'The cotton wool stayed across the stream And bloomed invitingly at the farmer' Ifá does his things miraculously I got my children as if by magic 'The cotton wool stayed across the stream And bloomed invitingly at the farmer' Ifá does his things miraculously I got my home as if by magic 'The cotton wool stayed across the stream And bloomed invitingly at the farmer' Ifá does his things miraculously I got my Ire as if by magic 'The cotton wool stayed across the stream And bloomed invitingly at the farmer'

200

lllt

t*o¡ ue¡¡

Ifá does his things miraculously

Ifá says that the person for whomlwóñ-Me¡) is revealed shall get all the Ire in life in a miraculous manner.

2.

Ifá says that the person for whom this Odü is revealed needs to dedicate his/her mind and attention to Ifá. Ifá says that the more he/she does this, the more Ire he/she will acquire. Ifá says that if he/she is dedicated to Ifá, Ifá in turn will never lose interest in all his/her matter.

Ifá says that there is the need for him/her to offer gbg with four rats, four fish, two hens and money. He/she also needs to feed Ifá with one matured goat. On this issue, Ifá says:Eni a bá wá'de láá báá re'lé f;ni ajá bá wá I'ajá ñbáá 19 Dda

fi¡n Elejl-IwüÍl

Tl yoó te'jú ire mq Akápo o rQ glrlglrt fbg ni wQn nl kó 9e

Translation The person whom we follow out is he whom we ought to return home with The person whom a dog accompanied out is he whom the dog returns home with These were Ifá's declarations to Elé¡)-Iwórl (Iwoñ-Mé¡)) Who shall take an intense but benevolent look at his Akápó He was advised to offer gbg

Elé¡)-Iwóñ was a delegate of the Divinities. He was g¡ven the authority to disburse all Ire of life to those who are dedicated to Ifá. His main problem For this however was how to know the best way to disburse the reason, he went to the Awo mentioned above to determine how best it would be for him to Identify those who deserve the Ire so as to avoid a situation where those who were not worthy of those Ire were those who received them.

lre.

201


The Awo assured him that only those who deserved the compass¡on and benevolence of Ifá shall rece¡ve them. He was advised to offer gbg as stated above and to feed Ifá with one goat. He did. Thereafter, he was advised to use the following criteria to judge those who deserve all these Ire from Ifá:

Dedication:

Those who shall be given the Ire shall be totally devoted to Ifá. He/she shall not mix his/her loyalty to Ifá and Olódümaré with other beliefs. ¡¡.

Honesty: He/she must be honest in thought, speech and action at all times

¡¡i.

Hopefulness: He/she must be hopeful and rely on Ifá for things at all times. He/she must also be patient at all times.

iv.

Humility: He/she must be humble to Ifá and Olódümaré, his/her

all

superior, his/her colleagues and even his/her subordinates at all times.

to use these criteria for alt Ifá practitioners. The more these criteria were followed and adhered to, the more the success and achievement of the Ifá devotees. Those who followed all the laid-down criteria of E¡)-IwOfl began to sing and dance. They began to rejoice in Ifá, Elé¡)-IwOri began

saying: pni a bá wá'de láá báá re'lé fni ajá bá wá I'ajá ñbáá lg Dlá filn Elejl-Iwof Tl yóó te'jú ire mq Akápo o rQ glrlglrl fbg ni wqn nl kó 9e Ó gb$bg, ó rrtbg Ifá tq'jú mQ mi, o wó ml ire Ejl koko lworl Bl o bá te5ú mq n¡ A máa l'ówó I'Qwq Eji koko lworl Qmq Q rg l?mi ñ9e Ejl koko lwórl

242

li

two¡ ¡¿e¡¡

Bl o bá tejú mq n¡ A máa ni're

gbogbo

i

Ejl koko lworl 9mg Q rg l'émi ñge o Ejl koko lworl Ifá te5t¡ mQ mi, o wó ml ire $l koko lwórl 9mq Q rg l'émi ñ9e Ejl koko lworl

Translation

with

The person whom we follow out is he we ought to return home The person whom a dog accompanies out is he whom the dog ought to return home with These were Ifá's declarations to Eléfi-IwOr1 Who shall take an intense but benevolent look at his Akápó He was advised to offer gbg He complied lfá, please take an intense glance at me with your eyes of benevolence All haillwori-Mé¡T, the mighty I am indeed your child All haillwOñ-Mé¡), the strong If you take an intense look at one One will surely be wealthy All haillwOñ-MéJI, the mighty I am indeed your child All haillwófi-Mé¡), the strong If you take an intense look at one One will surely be blessed with a good spouse All hailIwOrl-Mé¡I, the mighty I am indeed your child All haillwOfl-Mé¡), the strong If you take an intense look at One will surely be blessed with lovely children All haillwOñ-Mé¡), the mighty I am indeed your offspring All haillwOñ-Mé¡), the strong If you take an intense look at one One will surely be blessed with propefties All haillwofi-Mé¡T, the mighty I am indeed your offspring All haillw0il-Mé¡T, the strong If you take an intensive look at

one

i

!

one

i

243


One will surely be blessed with all lre in life All haillwor't-Mé¡), the mighty I am indeed your offspring All haillwófl-Mé¡), the strong I am indeed your child All haillwOil-Mé¡), the mighty

Ifá says that the more dedicated, humble, honest, pat¡ent and hopeful the person for whomlwór1-Mé¡) is revealed, the more benevolence he/she w¡ll acqu¡re.

Ifá says that with dedication, humility, hopefulness and honesty, all the Ire in life, without exception, is guaranteed for the person for whom this Odü is revealed.

3.

Ifá says that the person for whom Iwófl-Mé¡), is revealed shall be blessed and assisted by not only Ifá, but also OÍi and Ayé. The person for whom this Odü is revealed shall be supported by Ifá, Ol and Ayé. He/she shall be blessed and pampered by all these deities.

Ifá says that it is advisable for the person for whom this Odü is revealed to procure 16 fresh fowl egg-four to be offered fresh as gbg. The remaining L2 areto be boiled; four to be used to feed rfá, four to feed Aye and the remaining four to feed the orl of the person for whom the Odü is revealed. On these, Ifá says: KÉk€nk€ I'awo kQkgnkQ GQgQngg I'awo Gegenge Dlá filn OrlmgnlkQq Qmq at'Qrun kg'rl kgkq wá'lé ayé fbg ni wqn nl kó qe

Translation To take care of the person who deserves being taken care

To pamper the person who ought to be pampered This was Ifá's message for Or{mqffkQQ Who brought his own lovable Of from heaven He was advised to offer qbg

204

of

tf

li

lworí Meji

OÍmgffkQg wenttotheAwostated above forlfá consultation. Hewanted to know if he would have the suppoft of Ifá in his life in accomplishing all his heaft's desires. He was sure that he could not achieve everything all alone. That was why he wanted to know if he would be blessed with the support of

i

Ifá and other Deities. The Awo assured him that for him, the backing of Ifá was guaranteed. Not only this, he was also assured that his Ori was equally in his suppoft right from heaven. To crown it all, Ayé was also in his suppott. He was advised to offer gbg and feed the Deities as stated above. He complied. Before long, allthe good things of life came his way. Ifá, his OÍ and Ayé came to his aid and he succeeded where all others failed. After achieving so much, he was still being assured of the continuous assistance and support of the Deities. He was thus full of gratitude, saying: KQkgnkQ I'awo kQkQnk$ GQgQngQ I'awo GQgQngQ Dlá fi¡n

OrlmgnlkQ$

Qmq at'Qrun kS'rl kgkg wá'lé ayé Fbg ni wqn nl kó 9e Ó gb'Qbo, ó rú'bg Ifá máa kQ mi nlgó Orl maa k€ mi nlgo Enlyán máa ke mi nlgo Gege láá k'Qyin adlg o

Translation .Totakecareofthepersonwhodeservesbeingtakencareof To pamper the person who ought to be pampered This was Ifá's message for Ofmgn'ikéé Who brought his own lovable Of from heaven He was advised to offer gbg He complied Now, let Ifá continue to pamper me Let OÍ continue to assist me And let Ayé continue to assist me Gingerly does one collect and handle fowl eggs

205

i


Ifá says that the person for whom this Odü is revealed shall be loved and treated with care by Tfá, Ort and Ayé.

4.

Ifá says that it foresees all Ire for whom lwóñ-Méji is revealed. Ifá says that he/she shall not lack any Ire in his/her life. He/She shall be blessed with wealth, good spouse, health, beautiful and responsible children, a home of his/her own, long life and prosperity. Ifá however advises him/her to show hospitality to visitors and strangers at all times. By so doing, all the good things of life shall be his/hers. There is also the need for him/her to offer gbg with three pigeons, three hens and money. on this, a stanza in this odü says:

Qffnmllá lo di sll

Mo nl kl ooro ó yebá Qrrtnmllá nl H d'omid'omi ó fese d'omi Kó má baá d'om¡ s'ólojo l'ára

Translation Qrúnm)lá declares that it is time to rest peacefully respond that all evil principalities must disperse Qrúnmllá cautions all water throwers to throw away water with care and consideration Lest they wet an impoftant visitor

I

Qrúnm'ilá called on all his disciples and gave them lecture on the need to treatvisitors and strangers with respect, and on the virtue of showing them hospitality. This, he said was impoftant because a good Awo must learn never to maltreat anyone because one can never tell who would be of use and impoftance to him/her in future. He warned them especially on those visitorswhom they had never met before in their lives. He emphasized that the more respect and humility they show towards them, the more blessing theywill receive from Olódümaré and Ifá.

Qrunm)lá also enjoined all his disciples to go home and offer gbq with three pigeons and three hens each. The disciples wanted to know why they should offer such gbg and what profitthey were expected to gain by so doing. Qrúnm)lá then told them that all the good things of life were strangers to us.

206

l!f,

wori ue¡i

The way we treat them would determine how their responses to us would be. A spouse that we would marry in future was once a stranger to us. We needed to study all aspects of each other's characters for a long, long time to come before we could declare that we really knew each other very well. The riches we would get in our lives were strangers to us until we began to acquire them and know how best to utilize them, since how we acquired our wealth were more of speculations, accurate and guesswork, in a conducive business environment and more especially shear luck. Our children were strangers to us until we begot them. Even after giving b¡fth to them, we could not fully understand their characters. All the other Ire we got in our lives were strangers to us because we simply could never understand the format they would take before and after their acquisition. They all complied with the advice of Qrúnmllá. They all offered the gbg as advised. Before long, all the Ire in life came to their homes to stay permanently because they (the lre) were well treated. The Awo became wealthy, they had good spouses, they gave birth to good children, they were honoured with chieftaincy titles, and they lived purposeful lives in relative comfo¡t and peace of mind. They were very happy, They were singing and dancing, saying: Qnrnmllá lo di sll Mo nl kl ooro ó yebá Qrrtnmllá nl kl d'omid'omi ó fQsQ d'omi Kó má baá d'omi s'ólojO l'ára Mo nl abjO wo ni o ? Ó nl alejo ajé ni o Mo nl alejÓ wo ni? Ó nt ale¡o aya ni Mo nf alejO wo ni? Ó nf alejO omg ni o Mo nf alejO wo ni? Ó nl alejo ogbó ni Mo ni alejO wo ni? Ó nl alejO ire gbogbo ni Kó p€, ko jlnna F wá bá ni nl wQwq ire gbogbo

207


Translation Qrúnm'llá declares that it is time to rest peacefully I respond that all evil principalities must disperse Qrúnm)lá cautions all water throwers to throw away water with care and consideration Lest they wet an impoftant visitor I ask that what type of visitor (is Qnlnm'llá referring to) He responds that it is visiting Ajé (Wealth) I asked that what other type of visitor He responds that it is visiting Aya (Spouse) I asked that what other type of visitor. He responds that it is visiting Qmg (Children) I asked that what other type of visitor He responds that it is visiting Oye (Chieftaincy) I ask that what other type of visitor He responds that it is visiting Ogbó (Longevity) I ask what other type of visitor He responds that it is visiting Ire Before long, not too far Join us in the midst of all Ire

'

Ifá says that the person for whom this Odü is revealed shall be blessed with all Ire in life as long as he/she takes care of v¡sitors and strangers. Ifá says that he/she shall be conferred with a title in recognition of his/her good deeds.

5.

Ifá says that there is the need for the person for whom this Odü ls revealed to be properly initiated into Ifá. Ifá says that he/she shall not be Ieft alone he/she shall be taken proper care of by Ifá. With the initiation, all problems shall be solved for him/her. His/her sorrow shall be convefted to happiness; his/her worries shall be changed to assurances; poverty to riches; and failures to successes. A stanza in Iwóri-Mé¡) suppoft¡ng this says:

Iná nilta gangan já'ko OOrün nil ta sangan kán'run oñta o ta Oñran O ran fónrán'kün kan Owrl IXá fitn Orunmlla Ifá yóó maa tún ilé qni tl kO sunwQn $e 208

f,I

two¡ ue¡¡

f;bg ni wqn nl kó 9e i

Translation The fire is it which lights the farm completely The sun shines and illuminates the heavens The spinner does not spin And the roller does not roll only one strand of cotton string These were lfá's declarations for Orúnmllá When he wished to improve the lot of those whose home were in shambles He was advised to offer

qbg,

i

Very many people were in trouble. All what they were doing had no head; they were living their lives in sheer frustration. They did not know what to do to improve their lot. For this reason, they approached Qrrlnmllá for possible solutions to their problems. QrrlnmlIá in turn approached the Awo ment¡oned above for Ifá consultation: Would he be able to improve the lives of thosewho had approached him on theirvarious problems? Qrúnm)lá was assured that he would be able to solve all their problems for them. He was advised that all those having these problems needed Consequently, they adequate and all-encompassing protect¡on of needed to be properly initiated in order to ensure that all their problems were solved.

Ifá.

the

i

Qrúnm'llá returned home and began to initiate all those having problems and all their problems began to disappear. Their lives began to change for the better. They were all full of joy for the good things Ifá had done for them. i

Iná nif ta gangan já'ko Oorün nil ta gangan kán'run Onta o ta Oñran O ran fQnrán'kün kan ówú Dia fun Qrrlnmllá Ifá yóó maa tún ilé gni tl kO sunwQn 9e Fbg ni wQn nl kó 9e Ó gb'Qbo, ó nl'bg Njq or{ Awo wQ Awggbo má ni

o

{

249

lfa D¡da: An ¡nvitation to lfa Consultation

Ipln Awo wq

Translation The fire is it whích lights the farm completely The sun shines and illuminates the heavens The spinner does not sp¡n And the roller does not roll only one strand of cotton string These were Ifá's declarations to Qn:nmllá When he wished to improve the lot of those whose home were in shambles He was advised to offer gbg. He complied The OÍ which Awo washes through initiation Such OÍ shall succeed and enjoy longevity The Of which Awo washes through initiation

Ifá says that it shall not allow the person for whom this Odü is revealed to face problems in his/her life.

6.

Ifá says thatthe person for whom this Odü is revealed shall succeed ¡n life. He/she shall be able to attain all his/her heart's desires - be it wealth, spouse, children, longevity or even peace of mind.

Ifá however advises that the person for whom this Odü is revealed must never attempt to become number one or number two in anything he/she does. He/she must never aim to become the president or cha¡rperson of any association or society. He/she must never aim beyond being the number Three. There lies his/her success. There lies peace of mind for him/her. Aiming beyond Number Three pos¡t¡on in his/her life is like sending an open invitation to trouble and restlessness. There is the need forthe person forwhom this Odü is revealed to offer his/her gbg as Anlkore: three guinea-fowls, three cocks and money. He/she also needs to feed Ifá with one matured goat. On these, Ifá says:

Irqke idl abTdl gárlgelé-gangele Dláfiln EleJl-IwOrl 214

ilt

twori t,te¡i

Tl yóó $e lkgta Odü wá'lé Ayé pbg ni wqn nl kó ge

Translation The Ifá tapper carued with Idf wood with íts broad but uneven base This was the Ifá cast forlwÓfi-Mé¡) Who shall occupy the number three position among the Odü when coming into this Eafth He was advised to offer gbg

The 16 principal Odü were com¡ng from heaven into the world. They were taking var¡ous pos¡t¡ons of seniority which they expected to ma¡nta¡n while on eafth. Consequent upon this, EJi-Iwófi went to the Awo mentioned above for Ifá consultation in order to determine which position would be most advantageous to him while on eafth. The Awo first assured him that his journey to eafth would be very fruitful. He was also informed that he would have peace of mind and would be highly respected on eafth. He was asked to offer his qbg asArúkore and for him to use three things in each category of materials he was asked to offer -

three rats, three fish, three pigeons, three hens, three guinea fowls, three cocks and so on. He was also asked to feed Ifá with a

goat. He complied.

Thereafter, he was advised to go for the Numberthree position asthere laid success, achievement, victory peace of mind, fulfillment and harmony for him. Iwoñ-Mé¡) agreed and went to the remaining principal Odü that he was contented with the Number Three position. The 16 principal Odü left heaven in the following order of seniority- Ofttn-tvtelt, Number One; Qgg-Mefl, Number Two, IwOfl-Méf,

matured

Number Three;

Odf

-Me¡, Number Four; Irosün-Mé¡), Number Five;

QwQnrin-Mé¡), Number Six; Qbará-Mé), Number Seven; Qkanran-Mé;), Number Eight; Ogunda-tvté¡T, Number Nine; Qsá-Mé¡), Number Ten; IkaMé¡T, Number Eleven; 0turrrpgn-Mé3), Number t2¡ Ótara-MéJ|, Number 13; IrQtQ-MéL Number la; QyQktl-Mé¡), Number 15; and E)-Ogbé, Number 16.

While on eafth, Ofun-Vte¡I, the most senior Odü, began to misbehave and his misconduct was affecting the whole 16 Odü. They tried to settle the problem amicably without success. Before long, the misconduct of OfunMé¡) began to rub on Q9Q-Mé¡I which occupied the second position. This 211


cr¡s¡s soon came to a head and Of¡ln-Méfl was d¡splaced from the Number

one position to Number position to Number 15.

16.

Qgg-Me¡l was moved

from Number two

conversely, E¡)-ogbé the most junior among the 16 principal odü was moved from Number 16 to Number one position, while QyQkrl-Méji was moved from Number 15 to Number Two Position. All these movements and crises did not affectlwoñ-Méj¡ in any way. He still maintained his Number Three position. Any time he remembered the advice of his Awo to him, he was always grateful to Olódümaré that he heeded the advice. Since the time that he had been occupying this position, he never had any cause to regret.

'

IrQkg idl abTdl gáñgété-gangete Dlá fi¡n EteJt-Iworl Tl yóó 9e lkeJa Odü wa'E Aye fbg ni wqn nl kó 9e ó gb'gbg, ó rú'bo Mo k'éta Odü mo sinmi o fyin o r'Heji-Iworl Bó t¡ k'gta Odü wá'yé Mo k'é,ta Odü mo sinmi o

Translation The Ifá tapper carved with Idf wood with its broad but uneven base This was the Ifá cast for lwóil-Mé;) Who shall occupy the Number Three position among the Odü when coming into this Earth He was advised to offer gbg He complied I occupied Number Three position; I have peace of mind Behold Iw0r1-Mé¡) who came into this world, occupying the Third position I occupied the third position And I have peace of mind and satisfaction.

7.

Ifá says that it foresees the ire of pregnancy and child-bearing for a couple who are in search of a baby. Ifá says that they will not wait for too long before their prayers are answered. Ifá says that if the 212

f,I

mo¡ ue¡¡

appropr¡ate gbg is offered at the right time, the woman ¡n question will surety miss her menstrual period and become pregnant that month.

very

Ifá says that there is the need for them to offer gbg with three hens,

three rats, three fish, three round white chalksr three big camwood and money. Ifá says that they need not overdo things in terms of copulation and they should be hopeful and prayetful. On These,Ifá says: Qgán nff m'órf iq adé Ó m'€sQ méieefl ig YeYe Orubu gfun ló ba'l$ ó kó rümü'rumu Ata ba'h fq pee D,la fun Atq hlqqlq Tll g'gmgkünrin IsahYe A brl fitn Aqq Tff S'gmqblnrin Qrun Igbatl wqn lrmenu ú sünráhün gmg fbg ni wgn nl kl wgn wáá 9e

Translation The tip of an ant-hill resembles a crown The legs were rooted firmly to the ground The round shaped native chalk fell down, and scattered white dust about Ata, the ridge at the top of a house, fell down and broke into pieces These were Ifá's declarations to Atg lQlQQlq, the slimy Sperm Their offsPring here on Eafth And also to AgE, the Menstrual egg Their offspring in Heaven When they wére both lamenting their inability to beget a child They were advised to offer gbq

Both AtQ lQlQQlQ, the slimy Sperm and Agg, the Menstrual egg had been married for sometime without being able to beget a child. Consequently, they wentto the group of Awo mentioned above for Ifá consultation; would they be able to beget a baby of their own? If yes, would it happen that month?

213

i

lfa Dida: An ínvitation to lfa Consultation

The Awo assured the two of them that they would certainly be blessed with

a child of their own. They were advised not to be in a hurry and not to overdo things. They were also advised to offer gbg as prescribed above.

They complied.

That same month, when it was time for Agg to pass her time, she discovered that the menstrual flow had ceased to come. They began to pray. They were advised not to copulate for the next three to four months. They complied. After 10 months, Ag€ delivered a bouncing baby. She was full of gratitude to olódümaré. Both Agq and Atg lglgglQ, were giving praises to their Awo saying:

jq adé mejeéjl jg yeye

Qgan nff m'órl

ó

m'QsQ

Orubu eJun ló ba'lQ ó kó rümü-rumu Ata ba'tg fq pe€ Dfá fun Atq tQtqqto Tll g'gmgkünrin lsálayé A bü fún A9g Tll g'gmgblnrin Qrun Igbetl wqn ñmenu ú sünráhün gmg fbg ni wqn nl kl wqn wáá se WQn gb'Qbo, wQn rú'bo At'Agé, at'Atq

TlafgkütqOwámq

f, bá I'awg-l'asQ kgg d'gmg tuntun

Translation The tip of an ant-hill resembles a crown The legs were rooted firmly to the ground The round shaped native chalk fell down, and scattered white dust about Ata, the ridge at the top of a house, fell down and broke into pieces These were lfá's declarations to Atg lQlqQlg the slimy Sperm Their offspring here on earth And also to A9g Their offspring in Heaven When they were both lamenting their inability to beget a child They were advised to offer gbg They complied

214

lll

t*o¡ ue¡¡

Now, both egg and sperm Which we have missed for now Please undergo transformation processes and turn into a bouncing babY

Ifá says the couple for whom this Odü is revealed shall be blessed with a bouncing baby. They are however caut¡oned that immediately after they noticed that the woman had missed her period, they should avoid having sexual intercourse with each other for at least three months in order to give the pregnancy time to develop without interruption.

8.

Ifá says that it foresees the lre of child-bearing for the woman for whom this Odü is revealed. Ifá says that all the children that this woman shall be blessed with shall be very influential. They shall all occupy the position of kings and queens and shall be treated as first among their colleagues. At the same time, Ifá says that it foresees the Ire of a good wife for a man who is in search of a compatible spouse. The person in question is currently facing financial hardship but Ifá says the hardship shall give way to financial success. All the children whom the woman will give bifth to shall be great and influential. The man himself comes from a very highly placed and deeply traditional home. He needs not worry since all his children shall be great, even greater than him and anyone who had ever come out of that lineage before. On all these, a stanza inlwóñ-mé¡T says : Qrúnmllá ló rtge rnl réére Emi náá wl, mo ló ttge ml rére Qrunmila Koto qna nff g'awo lmojln gbungbungbun Olúwo igi méje nil ñbq l'óde Isálayé Agbáagba igi mé,fa nl ñbg l'óde lsahye Agbeágbe igi mgfa ló dá awo s'llQ l'Ókltl lfgn Apá ñtan'ná ogó Iróko a ya gblrá nl'há Ako rr d'ádé orl Orúrü ñw'é, wü éj$ Ológünñge9e ló fi gbogbo ara s{n gmgokün ka'lQ bggrqbq lgungun t€€r€ awo ilé Onlré-Sánbé

215

lfa Dida: An invítation to lfa Consultation

Dlá fitn onlrée-sánbé Tó f'e,yln tl m'ójtfgkún sünráhün gmg

lbg ni wgn nl kó wá Fe Translation Qrúnmllá declares that 'it Ís giving me a feeling of accomplishment' I respond that 'it is giving me a sensation of success' The hollow paft of a foot-path makes one to appreciate how long the path had been in use There are seven superior trees on eafth There are also six elderly trees on eafth The six elderly trees stafted Awo practices at óldü FfQn Apá tree sprouts the flowers of financial success IrókO tree breaks and loses one of its major branches Ako tree adorns its head with a crown OlOgünnggge tree covers ibelf with okun beads The slender Egúngtln, the resident Awo of On'irée-Sánbé He was the Awo who cast Ifá for Offrée-Sánbé When weeping in lamentation of his inability to have a child He was advised to offer gbg

Offrée-Sánbé was the Qba oflré. In spite of this however, he was living in abject poveflry. He had no money, no wife, no ch¡ld, and no good cloth and if not for the fact that he was living in the palace of his ancestors, he had nothing which could be rightly called his personal belonging. He struggled and got a w¡fe. Unfoftunately for him, the wife was with him for several years without becoming pregnant. Tired of all these problems, he went for Ifá consultation in the home of the Awo mentioned above: Would he ever be able to have an heir in his life? Would his problem give way to success? Would he too be called the proud father of at least one ch¡ld in his life? The Awo assured him that he would be able to have not only a child, but several children. He was informed that his children would even be greater than him. He was also informed that through the children he would beget,

his influence would spread throughout the length and breadth of

Yorübáland. He was however advised to offer ebg with six rats, six fish, three hens and one matured goat. The reproductive organ of the goat, (including the womb) was to be cooked with Qt'inblsowo leaves for his wife to eat in orderto assist herto become pregnant.

216

'1f, mo¡

¡vre¡¡

Hearing this, Orfrée-Sánbe was ready to offer the gbg, but there was a snag. He had no money with which to purchase all the gbg materials. therefore solicited the assistance of his relatives and all the 9bq materials were procured. Before long, the wife of Offrée-Sánbé became pregnant; she gave b¡fth to a baby boy. The baby was named "QmoJárá" meaning the child whom relatives assisted in procuring the gbg materials. When the child grew up, they made him Qba-Alárá in llara-Eldtl, a town named after him.

He

Qrr¡nmllá lo nge ml réére Emi naa wl, mo ló ñ9e ml rére QrÚnmilá KOIO Qna nff g'awo lmOjln gbungbungbun Olrtwo igi meje nil ñbg l'óde Isalaye Agbaagba ¡gi méJa nf ñbg l'Óde lsálayé Agbaagba ¡9¡ méJa ló dá awo s'llQ t'Óttü frqn Apá ñtan'ná ogó Iro¡
{

,

i

filn odree-senbé Tó féyln tl m'ojtfgkún sünráhün gmg fbg ni wqn nl kó wá 9e D,lá

Translation

'

OrUnmilá declares that'it is giving me a feeling of accomplishment' I respond that'it is giving me a sensation of success' The hollow paft of a foot-path makes one to appreciate how long the path had been in use There are seven superiortrees on There are also six elderlytrees on ea¡th The six elderly trees started Awo practices at Óhti ffgn Apa ffee sprouts the flowers of financial success lrókO tree breaks and loses one of its major branches Ako tree adorns its head with a crown Orrlrü wears the dress of blood OlógünngggQ tree covers itself with okün beads

eafth

The slender fgungun, the residentAwo of Orfrée-Sánbé He was the Awo who cast Ifá for Offrée-Sánbé 217

i


When weep¡ng in lamentation of his inabilityto have a ch¡ld He was advised to offer gbg

Offrée-Sánbé, still in penury wanted another child. His wife was unable to become pregnant. He went back to his Awo. He was again advised to offer gbg. There was no money. He again summoned his people for deliberation on his matten His people deliberated and assisted him again in procuring all the gbg materials. The gbg was offered and his wife became pregnant and delivered another baby boy. The child was named QrQ-Qmgtó-Ajgró - meaning, the matter of having a child is worth deliberating upon. when this child grew up, he was made the Qba of a town. The town was named Ijero-Eldtl after h i m. Th us he beca me the Ajeró ofljeró. Again they wanted to have another child. His wife was unable to become pregnant. He went back to his Awo for solution. He was advised to offer the same gbg as before. Again, there was no money. This time around, he was too ashamed to summon his relations to his assistance. He therefore decided to go into the forest to cut firewood for sale. He did this until he was able to gather enough money with which to procure all the gbg materials. He then went to offer the gbg. His wife became pregnant and another baby boy was delivered. He named the boy Orftagi-QlQlQ the child born while we were hewing firewood for sale. when he grew up, he was madethe Qba ofltagi Ekiti, a town named after him. Soon after, Onf rée-Sánbé wanted to have another chitd. His wife was again unable to become pregnant. He again wentto his Awo for Ifá consultation. He was again advised to offer the same gbg. There was no money. He went to gather indigo leaves for sale until he was able to gather enough money to procure all the gbg materials. He offered the qbo. This time around, he was advised to feed the Egü-Qdárá with one white pigeon. He did. His wife became pregnant and gave b¡fth to yet another bouncing baby boy. The boy took it as a duty to feed E9ü with pigeons on a regular

basis. The boy was named fléjQltl the child born after the parents were selling indigo. When he grew up, hewas madethe fléjQhl. Yet again, offrée-sánbe wished to have another child, and again, his wife was unable to take in. He again went to his Awo. They advised him again

218

lI twori ue¡i to offer the same gbg. Again there was no money to offer the same gbg. He went and procured palm fronds for making enough brooms for sale. sold the brooms until he was able to gather enough money to procure the gbg materials. He offered the gbg and his wife became pregnant. She gave b¡Éh to yet another baby boy. The baby was named QIQwQ the baby born after selling brooms. When the baby grew up, he was made the Qba of QwQ, a town named after him.

He

After allthese had been done, foftune smiled at Offrée-Sánbé. He became very wealthy. He was highly respected in his community. He was his life to the fullest. He wanted to continue to enjoy his life. He saw no reason why he should die when he was at the peak of his mission in life. Consequent upon this, he went to Adó Eldtl to meet Qrúnmllá himself for Ifá consultation. Qpe teere oróke Adó Erlgl abggbó Erlgl abgtQ Erlgl abglá Erlgl áboyé Dlá filn Onll€e-Sánbé WQn nf kó rrl'bg sl lalkr¡ araa rg

enjoying

i

,

i

Translation The slender palm-tree of Adó hill That which is fed for one to live long That which is fed for one to grow old That which is fed for one to become successful That which is fed for one to sulive He was the one who cast Ifá for Onfrée-Sánbe Who was advised to offer gbQ for him to live

long r

Qrrlnm'ilá advised Onfrée-Sánbé to offer one matured he goat as did. He lived long and was able to enjoy his life to the fullest.

gbg.

He

Qrunmllá ló ñge ml réére Emi naá wl, mo ló ñ9e ml rére Qrunmila KOtO Qna nff g'awo lmOjln gbungbungbun Ohiwo igi méje nil rtbq l'óde Isahye Agbiigbá igi mé,fa nl ñbq l'óde lsahye Agbaegba igi m-éfa ló dá awo s'llQ l'Ókltl lfqn I

219


Apá ñtan'ná o$ó IrOkO a ya gblrá d'ha Ako rt d'ádé orl Orúrü ñw'e,wü eje Ológünñgege ló fi gbogbo ara s{n gmgokün ká'le bggrgbg lgungun t€€r€ awo ilé Onlré-Sánbé Dlá fún Onlrée-Sánbé Tó f'Qyln tl m'ójrf gkrln sünráhün gmg f,bg ni wqn nl kó wá ge Awgn ará báa rrl'bg 9mg tl ará bá'ni rrl'bg tl a fi bl Ká máa péé nl QmoJárá WQn fi j'oyé Alárá Qrúnmllá ló ñSe ml réére Emi naá wf, mo ¡ó ñ$e ml rére Qrúnmilá KOIO Qná nff g'awo lmOjln gbungbungbun Olrtwo igi meje nil rtbq I'óde Isalaye Agbáágbi igi me,fa nl ñbg l'óde tsalaye Agbaagba igi mqfa ló dá awo sllQ t'ómü ffqn Apá rttan'ná o9ó IrOkO a ya gblrá nl'há Ako ¡r d'ádé orl

orúrü ñw'ewü éjQ Ológonñgele |Ó fi gbogbo ara sln gmgokün ká'le beercbq $gungun teere awo ilé Onlré-Sánbé üá fitn onfree-sanbe Tó fé,yln tl m'Ojrf gkün sünráhün gmg lbg ni wqn nl kó wá Se Awgn ará báa rrl'bg 9mg tl ará bá'ni rrl'bg tl a fi bl Ká máa péé nl QrQ-qmq-tó-ajgro QrQ-gmg-tó-ajgro d'ágbá üln WQn fi j'oye AjerO Qmq ógbólrt kQrQ lje kanlQ QrUnmlla ló ñge ml réére Emi naa wl, mo ló tt$e ml rére QrUnmilá KOtO Qna nff g'awo lmójln gbungbungbun Olrtwo igi méje nil ñbq l'óde lsalaye Agbáágbá igi méJa nl ñbg l'óde lsálaye Agbáagba igi mgfa ló dá awo sllQ l'ókltl Ffqn Apá ñtan'ná o$O IrotO a ya gblrá fi'ha

220

llll

Ako n d'ádé orl Orúrü ñw'ewü eje OlógünñgegQ ló fi gbogbo ara sln gmgokün ká'le bggrgbg lgungun t€Ér€ awo ilé Onlré-Sánbé Dlá fitn onlrée-sánbé Tó féyln tl m'ojrf gkún sünráhün gmg lbq ni w$n nl kó wá fe ó ba rl lg réé ge'g¡ ta Qmq tl a bl

Tians€'g¡ta

Ká máa péé nl Onltag¡-Qlel€ Onltagi d'ágbá tán WQn fi joye Odtagi-Qlglq 9mq ág bgn- nml-j r¡j r¡j ü-nlj ü Qrunmllá ló ñSe ml réére Emi náá wl, mo ló ñge ml rére Qrrlnmilá KOIO Qna nff g'awo lmOjln gbungbungbun Olrtwo igi méje nff rrbg l'óde Isálayé Agbáágbi igi mqfa nl rrbe l'óde balaye Agbaagba igi mé,fa ló dá awo s'llQ t'Ókltl ffgn Apá ñtan'ná ogó IrókO a ya gblrá nl'há Ako n d'ádé orl OrUrü ñw'é, wü éjQ Ológünñgege Io fi gbogbo ara sin omookun ka'le beerebe lgungun tqsrÉ awo ilé Onlré-Sánbé Dlá fi¡n onlree-sanbe Tó fé,ylntl m'ójrl gkún sünráhün t'emg fibq ni wQn tún nl kó 9e ó nlg réé fá elú ta Qmq tl a bl

Tlañfáelúta

Ká máa péé nl Fléjeh¡ E¡éjelr¡ d'ágbá tán WQn fi j'oye Fléjeh¡ 9mq arl Qrukükü k'Egü Qrrfnmllá ló rrge ml réére Emi náá wl, mo ló ñge ml rére Qrrtnmilá KOtO Qná nfl g'awo lmOjln gbungbungbun Olrtwo igi méje nff rrbg l'óde Isalaye Agbáágbá igi mEfa nl rrbg l'óde lsahye Agbaagba ig¡ mefa ló dá awo sllQ l'Ókltl lfgn 221

two¡ ue¡¡


Apá tttan'ná ogó IrókO a ya gblra d'ha Ako n d'ádé orl Orurü ñw'Qwü éjQ OlógünñSege ló fi gbogbo ara s{n gmgokün ká'le bggrgbe Egúngún t€€r€ awo ilé Onlré-Sánbé Dlá fitn onlrée-senbé TO f'é,yln tl m'ójÍekún sünráhün gmg fbg ni wqn n| kó wá ge Ó wá ñlg réé fá gwq t¡l Qmq tl a bl Tl a ñfá 9wQ ta Ká maa péé nl QlqwQ qlqwq d'ágbá ütn Wen fi j'oyé Qló,wq 9mg arere gejggejQ OpQ t€er€ oróke Adó Erlgl abqgbó Erlgl áboJe Erlgl abgle Erlgl áboyé Dtá fitn onfree-sanbé Eyl tO ri're tán WQn nl kó rú'bg sl I'alkú araa re ó gb'Qbo, ó n¡'bg Ko pe kó jlnná F wa bá ni nl wQwQ ire gbogbo

Translation Qrúnmilá declares that'it is givíng me a feeling of accomplishment' I respond that'it is giving me a sensation of success' The hollow part of a foot-path makes one to appreciate how long the path had been in use There are seven superiortrees on eafth There are also six elderly trees on eafth The six elderly trees stáfted Awo practices at óklü ffgn Apá tree sprouts the flowers of financialsuccess IrókO tree breaks and loses one of its major branches Akotree adorns its head with a crown OlógünñgggQ tree covers itself with okun beads The slender pgungun, the residentAwo of Offrée-Sánbé He was theAwo who castlfá for Orf rée-Sánbé

222

!\ two¡ ue¡¡ When weeping in lamentation of his inabilityto have a child He was advised to offer ebg His relations assisted him in offering the gbg A child who was born after one's relations assisted When QmoJárá grew uP He was conferred with Qbaship title of Alárá Qrrf nmllá declares that'it is giving me a feeling of accomplishmenf I respond that'it is giving me a sensation of success' The hollow paft of a foot-path makes one to appreciate how long the path had been in use There are seven superior trees on earth There are also six elderly trees on eafth The six elderly trees stafted Awo practices at Ókiti lfgn Apa tree sprouts the flowers of financial success IrókO tree breaks and loses one of its major branches Ako tree adorns its head with a crown Ológünñggge Fee covers itself with okun beads The slender fgungun, the residentAwo of Orfrée-Sánbé He was the Awo who cast Ifá for O¡f rée-Sánbé When weeping in lamentation of his inabilityto have a child He was advised to offer another gbg His relations once again came to his aid A child who was born after one's relations assisted in offering the gbg

Let him be known as QrQ-9mg-tó-ajgr0 He was made the AjerO of Ijeró. QrrJnmtlá declares that 'it is giving me a feeling of accomplishmenf I respond that'it is giving me a sensation of success' The hollow part of a foot-path makes one to appreciate how long the path had been in use There are seven superior trees on eafth There are also six elderly trees on eafth The six elderly trees stafted Awo practices at Óklti pfqn Apá tree sprouts the flowers of financial success IrókO tree breaK and loses one of its major branches Akotree adorns its head with a crown OlógünngggQ tree covers itself with okun beads The slender fgungun, the residentAwo of On'iree-Sanbé He was the Awo who cast Ifá for Onlrée-Sánbé When weeping in lamentation of his inability to have a child Hewas advised to offer another qbg He went to cut firewood for sale The child who was born While cutting firewood for sale

223

lfa Dida: An ¡nvitat¡on to lfa Consultaüon

Let him be known as'On'itagi-Qlele' When Onltagi-QlglQ grew up He was conferred with the title of Onftagi-QleQ The king of Itagi Qrrf nmilá declares that 'it is giving me a feeling of accomplishment' I respond that'it is giving me a sensation of success' The hollow part of a foot-path makes one to appreciate how long the path had been in use There are seven superior trees on eafth There are also six elderlytrees on eafth The six elderly trees started Awo practices at Ókiü ffqn Apá tree sprouts the flowers of financial success Irókó tree breaks and loses one of its major branches Ako tree adorns its head with a crown

OlógünñggFe tree covers Ítself with okun beads The slender fgungun, the residentAwo of Offrée-Sánbé He wastheAwo who castlfá for Offrée-Sánbé When weeping in lamentation of his inabilityto have a child He was advised to offer gbg He began to fetch indigo leaves for sale The child born after selling indigo Let him be known as'fléjQhf' He was made the fléjQltl He who uses pigeons to feed Egu-Qdara Orrlnmllá declares that'it is giving me a feeling of accomplishment' I respond that'it is giving me a sensation of success' The hollow paft of a foot-path makes one to appreciate how long the path had been in use There are seven superiortrees on earth There are also six elderlytrees on eafth The six elderly trees stafted Awo practices at Ókltl lfgn Apá tree sprouts the flowers of financial success Irokó tree breaks and loses one of its major branches Ako tree adorns its head with a crown OlogünngggQ tree covers itself with okun beads The slender fgungun, the residentAwo of Onfrée-Sánbé He was the Awo who cast Ifá for Onlrée-Sánbé When weeping in lamentation of his inabilityto have a child He was advised to offer gbg He went and fetched brooms for sale . The child born after selling brooms Let the child be called QIQwQ When QIQwQ grew up

224

i!

wori ue¡i

He was made the QIQwQ of Qwg

The sender palm-tree of Ado hill That which is fed for one to live long That which is fed for one to grow old That which is fed for one to become successful That which is fed for one to suruive He was the Awo who cast Ifá for Offree-Sanbé Who after being successful He was advised to offer ebg for him to live long He complied Before long, not too far Meet us in the midst of all Ire

Ifá says that the person for whom this Odü is revealed shall be blessed with all the Ire in life. He/she should however note that no matter how successful he/she becomes, his/her children shall be more successful. The accompl¡shments of his/her children shall enhance his/her own success ¡n life. All he/she needs to do is to pray hard and offer gbg to live long.

9.

Ifá says that there is a child who is ill where this Odü is revealed; or that a child is about to fall ill where this Odü is revealed; or purpose for consulting Ifá where this Odü is revealed is to determine the fate of a child who is very ill. It is in the best interest of the parents of this child to offer four guinea fowls, three as qbg and the remaining one to feed qbetálá in order to prevent a situation

the

I

where the child in question will die an untimely death.

Ifá says that with appropriate gbg and the feeding of Qbátálá, the child shall be protected by this Deity and will not allow him/her to suddenly. On this, a stanza inlwórl-Mé¡) says:

die

{

On¡pa jegedÉ Awo won nflé e F¡ede FáwQn-gbalé, Awo Ajuwqn lrésl fyg kan ablfO gqrg-Sqrq-Sgr9r Awo wgn nl keeku lyere Dla fUn Ayéra Tff 9'9mg Orlga-lgbo ñdáil Eyl to rtgEgbqgbQ árün Tl ¡ltara káká áti dlde Fbq ni wqn n| kó

ge

i

225


Translation The slender Orúpa tree, their Awo in ElQdg's household FáwQn-gbalQ, the Awo of AjUwQn Irés'i The bird which hops hither and thither, their Awo in Kéeku

Iyere They were the Awo who cast Ifá for Ayéra The offspring of Oñga-Igbo ndáfl (Qbatála) When he was down with serious illness And was lamenting his inability to rise and walk He was advised to offer gbg Ayéra, the world is in ruins, was he who was very ¡ll. All medications proved ineffective. One day, he was taken to the group of Awo mentioned above for Ifá consultation; Would he overcome this illness? Would he be able to

rise up and peform effectively again? What types of medication would they use to overcome his problem? The Awo assured them that Ayéra would soon be well. They were told that they needed to use one guinea-fowl to appease Qbatáh and to offer gbg with three guinea-fowls. Ayéra's relations did all the gbg he was expected to offer for him. After this, they took a guinea-fowl to Qbatáh to appeal to him to please spare the life of their son, Ayéra. Ayéra soon became well. He began to shower praises on Ifá and Qbátála for a job well done. Orúpa jÉgÉd€ Awo won ni'lé e Flede FáwQn -gbalQ, Awo AjrtwQn lrésl Pyq kan ablfO $gr?-gqrq-gero,r Awo wgn nl keeku lyere Dlá filn Ayéra Tll g'gmg Orlga-Igbo ñdájl Eyl tó ñ$qgbQgbQ árün Tl ñtara káká ati dlde fbg ni wqn nl kó 9e Ó gb'Qbg, ó rú'bg ñjq Orl+a-Igbo gb'eJü Kóo má baa pa Ayéra

226

!!

two¡ ue¡¡

Translation The slender Orupa tree, their Awo in [lQdg's household FáwQn -gbalQ, the Awo of Ajuwgn Ires'l The bird which hops hither and thither, their Awo in Kéeku Iyere They were the Awo who cast Ifá for Ayéra The offspring of OñEa-Igbo ndá¡l (Qbatála) When he was down with serious illness And was lamenting his inability to rise and walk He was advised to offer gbg He complied Please Ofi5a-Igb0, take a guinea fowl So as to spare Ayéra from death and prevent the world from going into ruins

Ifá says that the person for whom this Odü is revealed is a child of gbaHla. He/she needs to feed Qbatála on a regular basis so as to prevent illness and other mischief from happening to him/her.

10.

Ifá says that it foresees the ire of victory for the person for whom IwórT-Mé¡T is revealed. Ifá says that this person had been pursuing a

course of action for a very long time to no avail. Ifá says that this person had also been frustrated and is about to give up altogether. Ifá says that he/she will surely accompl¡sh his/her mission. Ifá recommend perseverance and with time, there will be victory.

Ifá says also that there had been opposit¡on to a project, course of " action, the activities, and the personality of the person for whom this Odü is revealed. Ifá says that the person should continue to persevere as he/she is aboutto overcome all his/her adversaries.

Ifá urges the person never to give way to despair as victory is at hand. Ifá says that in the end, he/she will have course to thank his/her stars. He/she shall overcome and shall be blessed with ire of accomplishment.

Ifá recommends that there is the need for this person to procure at least 16 fresh fowl eggsr three cocks, palm oil and 227


money and offer these items as ebg. This will aid his v¡ctory chances. On this aspect,Iwóii-Mé¡T says: gqan já, gffn d'Qpá Okün jojg I'egbé o,wQ Láy{nká, Awo wgn l'óde Oró Ko lóhun-ún-ta-hja, Awo Obara-mojg Aganna Awo wgn l'óde l$¡n Okún-oké, oké-okún üá fitn gwa-Qga, 9wá Ogrlrli-gbQdu 9mq oko grtrtgüü lgyln ámü Ey{ tó ti ñjagun BgQ ni o lee $Égun pbg ni wgn nl kó 9e

Translation When the string breaks, the bow becomes just a mere staff Tying the broom with adequate string suppolG the broom Lá/inká, their Awo in oró town He-who- has-nothing-to-buy-i n-the-market, the Awo of Oba ra- MOjq town Agánná, their Awo in I$in town Okún-oké, oké-okún (Ijgsa greeting format) They were the Awo who cast Ifá for Qwa-Qga, the Qba of Ijgsa-land Whose praise-name is the offspring of the thick shrub behind the water pot He who had been waging wars Without any victory

Qwá-Qgá, was the Oba (king) of Ijgshaland. He was facing the threat of both internal upr¡sing and external aggress¡ons. Much as he tried, he was unable to overcome his problems. one day, he summoned all the Awo mentioned above for Ifá consultation in order to know if he would ever overcome all the problems he was having. The Awo assured Qwa-Qgá, that he would not only overcome his problems, but that these problems would never rear up their ugly heads again. He was informed that unknown to him, the spirits responsible for victory had always been very close to him; but unfortunately for him, he did not know what to use which would put them into action in his support. He was told

228

ll

two¡ ue¡¡

that these sp¡r¡ts need fresh fowl eggs from him in order to ensure victory. They also needed three matured cocks for him to offer as gbg.

í

Thatsame day, he complied. Soon after, he was able to overcome all the internal uprisings. With a united home front, he was able to stamp out all external aggressions. He was fullofjoy. He invited everybodyto come and celebrate with hinr. When asked how he managed to overcome all his almost insurmountable problems, he responded that he used fresh eggs as his weapons of victory. He was then singing and dancing and

saying:

I

Qgán járqrúnd'qpá Okün jojo l'égbé gwQ

Láylnká, Awo wgn l'óde Oró Ko lóh u n-ú n-t¡l-bja, Awo obara- MojQ Aganna Awo wgn l'óde lgin Okrln-oké, oké-okún Dlá filn gwa-Qgá, Qwá Ogrlrli-gbQdu Qmg oko güü9üü l$yln ámü

Eyltóti

ñjagun

i

B$Q ni O leé9É9un

[b9 ni wqn nl kó Se Ógb'gborórú'bg Qrrlnmllá ló di OpOrOpOrO Mo lódi oporoporo Oporoporo, e wá wo Qwa-Qgá Bó t¡ ñf¡ eyin adlg Segun

Translation

.

staff

When the string breaks, the bow becomes justa mere Tying the broom with adequate string supports the broom Láfinká, theirAwo in Orótown He-who-has-noth i ng-to-buy- in-the- ma rket, the Awo of Oba ra- MójQ town Agánná, theirAwo inlgin town Okún-oké, oké-okún They were the Awg who cast Ifá for Qwá-Qgá, the Qba of Ijgsa- land Whose praise-name is the offspring of the thick shrub behind the water

(

pot He who had been waging wars

Withoutanyvictory |

229


He was advised to offer ebo He complied

Ortlnm'llá declares that'it is in torrents' I respond that'it is really in torrents'

In torrents behold gwa-Qga as he uses fresh fowl eggs to overcome adversary

Ifá says that the person for whom this Odü is revealed shall overcome his/her problems. He/she needs to offer as many eggs as he/she can afford. The more eggs he/she offers the higher the chances of overcoming his/her problems.

11. Ifá says that it foresees the Ire of victory for the person for whom Iwófi-Mé) is revealed. Ifá says that this person had taken up res¡dence among two poweful but mischievious people. Ifá says that he/she should watch his/her utterances at all times because the two devilish people have already concluded terribly dangerous designs against him/her. Ifá says that they plan to put the person for whom this Odü is revealed in the middle so as to be able to harm him/her. Ifá says that the reason why these people are planning to do him/her evil is simply because of his/her truthfulness. He/she also loves to repeat the same statement over and over against the person. Ifá says that he/she needs to learn the virtue of being reticent at all times. He/she should also be informed that it is not everything one sees that one must says to others.

Ifá says also that this person needs to offer fresh beef and money as gbg. By so doing, he/she will be able to overcome allthe devilish around him/her. A stanza in this Odü says:

Bóorlowt Alwl l'g9g Bl o bá wlráñ fitn wgn láwflglwq A dabf qni pe lwg lo ñ $e wqn

Dláfitnobr¡ko

Tll g'gmg wgn l'óde IgOdó f;bg ni wqn nl kó 9e

230

lt!

wo¡ ue¡¡

Translation To see

isto say

Refusal to speak out amounts to iniquity

If you continue to speak out without relenting at all It will appear that you are the one behind their misfoftune These were Ifá's declarations to Obukg, the He-goat Their offspring inlgódó town He was advised to offer gbg

Obukg, the He-goat was known to be a very truthful person. Whenever there was any development, he would be invited to speak out on how he felt about the matter. He would say it the way it was, no matter how highly-placed the person involved might be.

If the matter happened in his presence, he would continue to speak the truth. One aspect of his character was that he would cont¡nue to repeat what he considered the truth even if those who were guilty were highlyplaced personalities in the community. To make matters worse, he would be saying his own anywhere he was, without consideration for the feelings of the affected party.

One day, OOrtkq went to the Awo mentioned above to consult Ifá on his general well-being. There the Awo told him that it was good and advisable to speak the truth at all times as refusal to speak the truth was a sin in the presence of Olódümaré. He was however cautioned that there was a limit to the number of times he needed to repeat what he had said on a matter before he was considered a nuisance. He was cautioned that anytime there was any matter, he should say it the way it was and keep his mouth shut afterwards. It was not his duty to begin to broadcast the matter about and it was not his duty to wish to force his opinions on others, lest the others hate him over his effoft. He was told that as at present, there were two poweful people living close

to his house.

These were mischievous people whom he must try everything he knew to avoid, he was warned. The Awo explained fufther that these people planned to harm him because of his truth- fullness 231

lfa Dida: An invítation to lfa Consultat¡on

because these were ev¡l people. And as a result of his telling the truth at all times, they were finding their lives too difficult to cope with and they felt, in their devilish way of reason¡ng, that Obrl¡
their misfoftunes. They felt that because Obrlkg was speaking the truth and criticizing their adequacies, and by extension, exposing them to misfoftune and danger. He was then cautioned to be moderate in evefihing he did or said as excess of everything, even good thing, was bad. He was also advised to offer gbg with fresh raw beef or raw pork or raw mutton and money. He was advised to place the gbg very close to his home. He agreed. Bó o rl

owl

Aiwl I'g9g Bl o bá wl'rán fitn wqn l'áwflslwó AdaH gni pelwg ló ñ gewQn Dláfitn SkUn Tl ñlg réé dá'ko l'ójúdelgódó

Dláfitnlkooko T¡ rt¡g reédá'ko l'ójt¡delgódó fbg ni wQn nl kl wgn ge

Translation To see is to say Notto say is a sin

If you continue to speak out without relenting It will appear that you are the one behind their misfoftunes These were lfá's declarationsto [kün, the Leopard When going to farm atlgOdó And tolkookO, the Hyena When going to farm at)godo besidelkookó's farm They were advised to offer gbg Both fkün, Leopard, and fkookó, Hyena were wicked people. There was nothing bad they had not done - they had killed, stolen, blackmailed, lied, fornicated, instigated people against each other, inflicted pain on others and so on. All these actions were usually roundly condemned by Obrtkg. when Obúkq continued to condemn them relentlessly, the two of them

232

tr*ffi,;

planned to put Obukq in the middle in order to eliminate him. Igodo, the home town of Obukg. fikün began farming on the left side of Obukg's home whilelkookó began his own farming on the right side. In order to protect their plan to eliminate Obr:kg, the two of them went to the same group of Awo mentioned above for Ifá consultation; Would they succeed in their plan? Would they be able to eliminate the nuisance giving them trouble in their lives?

The Awo told them that there was the need for them to be truthful and honest all times. They were also told never to think evil, say evil or do evil. They were told that those who do these things would never have rest of mind and that they would only be accusing those who had been correcting their bad ways wrongly. They were also advised never to do things excessively even if what they were doing was good. They were encouraged to think good, say good things and do good at all times, lest they end up harming themelves. They were advised as Obrlkq was advised. The two of them left the home of these Awo in anger. They then intensified their evil plan. They said that they would approach the home of Obukg in the dead of the night, lure him out and then kill him. They said that this plan must be carried outthat night. Meanwhile, when Obukg arrived home in the evening of that day, he went and procured a big chunk of fresh raw beef. He placed it in a clay plate and put it besides his home. He returned home to sleep. At night whilelkookO was coming to Obukg's house, he saw the meat. He thanked his stars for coming through that route and settled down to eat before going to finish up Obúkq. While he was eating, Fkün had become impatient where he was waiting. He decided to tracelkookó and found his co-conspirator where he was eating. In his mad fury he thought that Ikookó had already lured ObUtg out and had killed him and began eating him alone. Beforefkookó could explain, fkün had pounced on him. Both of them fought and tore at each other. Before long, fikün killedlkookó. The wound which]kookO had inflicted on Fkün incapacitated him. A few days after, germs entered the wound and it became a festering sore. Seven days after the fight, fikün too died of infections.

233


That was how Obrlkg was able to get rid of his two antagon¡sts. Ifá says that the person for whom this Odü is revealed is surely go¡ng to get rid of his/her enemies as long as the appropriate gbg is offered and he/she heeds the warnings of the Awo. Obukg was full of joy and was jubilating that he had overcome his powerful enemies, saying:

Bóorlowl Ar-wl I'Q9Q Bl o bá wl'rán filn wgn I'awflg{wq A dabl gni pe lwg ló rt ge wonu

Dláfitnobr¡ko Tl ñ;gmg wgn l'ójrlde lgódó Dláfiln Ekün Tl ttlq réé dá'ko l'ójúdelgódo

D,|áfilnlkooko Tl rr¡q réé dá'ko l'ójúde lgódó fbg ni wqn n| kl wgn ge Obrtkgnlkan nl ñbgl'gylntl ñtubg QrUnmilá wl ód¡ Omlrln ajgran j'ápó Emi naawl molódiOmlrlnajgran jápO F

m'eranf'f;kun kóje

Translation To see is to say

Refusal to speak out amounts to iniquity If you continue to speak out incessantly It will appear that you are the one behind their misfoftunes These were lfá's declarations to ObUkg

Their offspring in Igódó town And to Ekün When going to farm atlgodo beside Obukg's farm And tolkookó When going to farm atlgodó beside Obúkg's farm They were all advised to offer qbg OnlyObrtkg complied Qrrlnmilá says it istimeto consume fresh meat Give meatto Ekün to eat

Ifá says that this person must continue to speak the truth but must not be 234

f,ll**

r"¡,

repeat¡ng the same topic over and over aga¡n. Conversely, Ifá says that the person for whom this Odü is revealed must be ready to accept his/her fault whenever he/she had done something wrong which others had pointed out to him/her. He/she must not consider those telling him/her the truth as his/her enemies. He/she must not plan against them, lest he/she meets with serious disaster.

L2, Ifá says that the person for whom this Odü is revealed must know how to divide his/her time between being fashion-conscious and doing real business. Ifá says that the business of this client entails some elements of appearing dirty attimes. Ifá saysthat it should not bother him/her as there is time for him/her to look neat after the completion of his/her duty. Ifá says that if he/she is too conscious of his/her looks while at work and if he/she is pre-occupied with appearing neat and spotless all the time while at work, he/she may find out that the business would suffer. For this reason, he/she must

never mind how he/she looks while

at work. It will be

understandable to those who will see him/her, and in fact, it will be quite appreciated. Instead of people thinking that he/she is dirty, they will ceftainly see him/her as busy at his/her work since it is the nature of the job that made him/her d¡rty. Whenever the assignment is completed for the day, he/she can then clean up and appear as neat as possible.

Ifá says it foresees the ire of success and accomplishment for the person for whom this Odü is revealed. Ifá says that he/she will be well known in his/her chosen line or profession. His/her reputation will extend beyond his or her community. There is the need for the person to offer gbg with three pigeons, three guineafowls, three cocks and money. He/she also needs to feed Ogun of the Blacksmiths with one cock. On all these, Ifá says: Iworl kan nlhln-ln lw0rl kan lQhün-rf n Iwórl dimejl a d'Ododo Dlá firn Alágb$dg Imogun Tlyóó maa firin jóná 235


Mtorl oge lbg ni wqn nl kó wáá $e

Translation One leg oflwóñ hereon the right One leg oflwóñ there on the left When the legs oflwOri become two, it isIwOñ-Mé¡) This was the Ifá cast for the Blacksmith oflmógún Who will be firing iron until it becomes ashes Because of his fashion consciousness He was advised to offer gbg

The Blacksmith was always complaining that his business was not doing fine. All the iron that he bought in to fashion into hoes, cutlass, and knives and as on used to burn into ashes. Whenever he put the iron into the fire, he would examine his hands and ¡f he spotted any dift, he would go and wash his hands thoroughly. Before he returned, he would discover that the iron had burnt into ashes. Tired of this business misfoftune, he went to the home oflwóil -Méfl for Ifá consultation; Would he be able to turn his loss into profit? Would he know what was responsible for his business misfoftune in the first place?

The Awo informed AlágbQdg Imógrf n that his problem emanated from his being too neatness conscious. He was told that it was not advisable for him to be cleaning his hands whenever he putthe ¡ron into fire.

If his hands were d¡rty, he was to use his hands to rub his face

so that he would be able to face his work and the iron would be removed inside the fire before it burnt into ashes. He was also advised to offer gbg with three pigeons for economic success, three guineafowls for peace of mind and prestige and three cocks for victory over his misfortune. He was also advised to feed the Ogun of the Blacksmiths to enable him get the suppoft of his Deity. He complied with the advice oflwOil -Méfl. Soon after this, whenever he was working in his smithery he used to rub his hands on his face whenever his hands were d¡rty. This action used to blacken his face but his irons were never burnt again. He fashioned cutlasses, hoes, knives, spoons, nails, iron doors, lock and so on. He sold

236

lI

¡wo¡ ue¡¡

them regularly. This gave him a lot of money which enabled him to buy dresses,shoes,bang|es,jewe|riesandsoon,whichhewasus¡ngafterthe day's work.

That was when he realized that it was reasonable for him to ignore his appearance while he was working. Afterthe day's work, he would bath, put on beautiful dresses and stroll out majestically. He was full of gratitude to hisAwo,Iwór'l-Mé¡T. He was singing, dancing and saying:

Iworl kan nlhln-ln IwOrl kan lohün-rln Iworl di méjl a d'Ododo Dla fi¡n AlágbQdq ImOgrtn Tl yóó maa firin jóná

Nltor{ oge fbg ni wqn nl kówáá ge Ó gb'$bo, ó rú'bq Ñje ut o bá slt¡ lworl-Méil Tó nl kl n dú lójtl Kl n dú l$nu Kl n 9e ágbQn lsálQ worl-worl Gbogbo irin ni lbá ti jóná tán

Erolpo, ero Qfa

F wa ba ni nl wQwQ lre WQwQ ire léré Qpq n'lfg

Translation One leg ofIwOñ here on the right One leg oflwóñ there on the left When the legs oflwOil become two, it islwOñ -Mé¡) This was the Ifá cast for the Blacksmith Who will be firing iron until itturns into ashes Because of his fashion consciousness

oflmogrln

He was advised

r

to offer gbg

He complied

If notforlwoñ-Mé17 Who advised me to blacken my face And blacken my mouth (while rubbing my hands on my face) And blacken my lower jaw as charcoal Allthe iron would have burnt into ashes Travellers tolpo and Qfa i

237

lfa Dida: An invitat¡on to lfa Consultat¡on

Join us in midstof abundantlre Abundant Ire is the prof¡t of Ifá followers at Ife

Ifá says that the person for whom this Odü is revealed shall make profit ¡n his/her Iife. He/she needs to work hard and ignore how he/she looks while atwork.

13.

Ifá says that it forsees the ire of wealth, prestige, honour, peace of mind and happiness for the person for whom this Odü is revealed. says that his/her OÍ will assist him/her in getting his/her heart's desires. His/her life ambitions shall be fulfilled.

Ifá

Ifá says that he/she shall be called upon to come and occupy a position of responsibility. This position shall make him/her great. Ifá says that there is the need for this person to offer gbg so as to be placed in the aforementioned position of honour. At the same time, he/she needs to offer gbQ against slanderers so that he/she would not be removed unceremoniously from that position. The gbg materials he/she needs to offer so as to be placed in a position of

honour are:

three rats, three fish, three hens, three

horsetails,

and money. The gbg against slanders are: big morsels of meat, cooked or raw, and money. On these two impoftant aspects, Ifá says: Qkán yg gingin, Qkán wg'nú igbó Qgen yq lQlQQlQjá'ná Ati grtnke ñg'gmg nldfr blrlpé-blrlpe Dlá fú n Ahéré-gQko-má-m'ólé Orrlkg tl á a pe lkookó Tll sigmg Onlsüúrü Awo Akinja WQn nl gdún gdún nll I'g!á a ree pé f;bg oyé ni wqn nl kó wáá s-e Ko sl ff'bg elénlnl

Translation Qkán sprouts thícK and strong and enters the forest Qgan sprouts slender and long and reaches the road To climb a hilly road, a child's waists move sideways

238

lll

tworiue¡i

These were the decla¡ations of Ifá to "the farm-hut-watches-the farmbut-cannot-catch-a-th ief" The name given tothe Hyena The offspring of Onfsütlrü , the patient one, the Awo of Akinja, the Heroic fish He was told that that year was his year of success He was advised to offer gbg for him to be honoured with a chieftaincy title. And also told him to offer gbg against slanders

Ahéré-gQko-má-m'ólé, the-farm-hut-watches-the-farm-but-cannot-catcha-thief, otherwise known aslkooko, the Hyena, went to the Awo mentioned above to know how his chances of success that year would be. The Awo assured him that he would be successful that very year. He was informed that he would be made the Qba of his town that very year. He was advised to offer ebQ so as to be made the Qba of lgodo, his town, that year. The

ebg materials were three rats, three fish, three hens, three horsetails and money. He was also advised to offer gbg against slanders with three cocks, six morcels of meat and money. He also needed to wear the Ifá beads at all times. Ikookó reasoned that if he

could be made the Qba of his town, it would be very easy for him to crush any slanderer. Consequently,Ikookó offered the gbg for him to become the Qba of his town and ignored the one he was expected to offer against slanderers. He also agreed to wear idé.

Soon after this, the reigning 9ba of Igodo died. The king-makers deliberated and decided to put a fish inside a covered calabash as a test for the person who would be picked to be the next Qba of lgodo. They said that anyone who was able to know what was inside the calabash or who mentioned the word'fish' would be made the next Qba of)godo.

All the Awo were invited to come and tell them what was inside the calabash. All of them recited several Ifá stanzas without success. They asked them to tryagain. They did, without success. While they were doing this,Ikookó was passing along the road. The king makers saw the Idé which he tied round his wrist and invited him to come and recite for them any Odü which he knew. He told them that he was not a Babaláwo and that he only knew of one stanza in)wóri-Mé¡T. He was asked

239


to recite

it. He began by saying. Qkán yggingin, Qkán wo'nrl igbó Sgen yq lQlQQlQ já'ná Ati gunke ñg'gmg nldl btrtpe-blrlpé Dlá fil n Ahéré-g0ko-má-m'ólé

Orrlkgtl

áá

pelkookó

Tff sfgmg Onlsüúrü Awo Akinja

"

Translation Qkán sprouts thicks and strong and enters the forest Qgan sprouts slender and long and reaches the road To climb a hilly road, a child's waists move sideways

These were the declarations of Ifá to 'the-farm-hut-watches-the farmb ut-ca n not-catch -a-th ief ' The name given to the Hyena The offspring of On'isüúrü, the patient one, the Awo of Akinja, the Heroic fish.

They did not allow him to go beyond this stage before they declared that he had mentioned 'fish' which was what they placed inside the covered calabash. That was howfkookó was made the Qba oflgodo. He became a very influent¡al Qba soon after this. He was really enjoying his reign as the Qba oflgodo. Seven years after this, all the goats, rams, ewes, he goats, p¡gs, chicken

etc. began to get missing in the town. unknown to anyone, it was Egü Qdara who had been keeping these domestic animals. After a while, people began to point accusing fingers at the Qba. Before long, they confronted the Qba that he was the one killing and eating their animals. Before he could explain himself properly, he was dethroned and chased out of the town. In sadness he went back to his Awo for another round of Ifá consultation. That was when he was reminded that he had earlier been warned against slanderers and he had refused to heed the advice of the Awo to offer gbg. He told the Awo that he was prepared to offer the gbg as prescribed. They responded that it had taken him seven years to offer the gbg, therefore all the gbg materials were to be purchased in the multiple of seven. He was 244

lltt

twori

ue¡i

to procure 2L cocks and 42 morsels of meat as gbQ aga¡nst slanderers. He quickly complied. The 42 morsel of meat were placed

asked

inside a clay plate and taken to the bank of the stream very early the following morning. Those who went to fetch water in the stream did not notice that Egü Qdara had been dropping one morsel of meat into each of theirwater jars. These morsels of meat turned to fore limbs and hind limbs of ewes, goats, rams, pigs and so on, while the water turned to blood. At home, everyone who saw this happening exclaimed that they had never seen anything like that before in their lives. EgU Odara again turned into human being and explained to them that instead of accusing lkookO of killing their domestic animals they should know as from that time that Ikookó knew nothing about the missing animals since they had all found the pafts of these animals in their own possession. They should therefore go and find a way of begging Ikookó to return to the throne. The elders reasoned that with the latest development, it was clear that the exhibits were found with the elders in the town afterlkookO had been driven out. They selected some representatives to go and appeal to, and bringlkookó backto the throne. Qkán yg gingin, Qkán wg'nú igbó Qgan yg lQlQQlQ já'ná Ati grtnke ñg'qmq nldh blrlpe-blrlpe Dlá fitn Ahéré-gqko-má-m'ólé

Orr¡kqtl áá pelkookO Tll slgmg Onlsüú rü Awo Akinja WQn nlgdún gdún nll I'g!á a ree pé f bg oye ni wqn nl kó wáá ge Kósl rú'boelénlnl

Ógb'Qbgrórú'bg Ko p€ kójlnná fi wáá bá'ni nl wQwQ ire gbogbo Translation Qkán sprouts thicks and strong and enters the forest Qgan sprouts slender and long and reaches the road To climb a hilly road, a child's waists move sideways These were the declarations of Ifa to "the farm-hut-watches-the farmbut-can not-catch-a-th ief" The name given to the Hyena

241


The offspring of Orfsüúrü , the patient one, the Awo of Akinja, the Heroic fish He was told that that year was his year of success He was advised to offer gbg for him to be honoured with a chieftaincy title. And also told him to offer gbg against slanderers Hecomplied Before long, nottoofar loin us in the midstof alllre

Ifá says that the person for whom this Odü is revealed shall be honoured with a deseruing title and he/she shallovercome slanderers.

t4.

Ifá says that the person for whom this Odü is revealed will successful

be

in life. Therefore, he/she must never be in a hurry to

succeed. He/she needs to be patient and be prayerful. Ifá also says that there is someone who had been trying hard to improve the lot of the person for whom this Odü is revealed. However, it is not yet time for him/her to succeed. Ifá says that he/she needs to wait for a little more period for him/her to succeed. Ifá says that he/she needs to wait, and the remaining period for him/her to wait is less than one year. He/she must persevere for the rema¡n¡ng period.

Ifá also says that even though the person for whom this Odü is revealed is very truthful, he/she however runs the risk of being tagged a wicked person because he/she easily jumps into conclusions on any matter. He/she also lacks the patience and maturity to listen to the two sides of any matter before jumping into conclusion. He/she could easily pass judgment on any person or issue without waiting to hear the other side of the case. Ifá says that he/she needs to change this attitude and cultivate the viftue of being patient for him/her not to be blamed where he/she is supposed to be praised.

Ifá says that if the person for whom this Odü is revealed is a Babaláwo or \yárrtfá, he/she must never use any animal that had hithefto been used as gbg for any client to feed his/her Ifá. Ifá says that if there is the need for him/her to serue Ifá, he/she must go to the market to purchase the items he/she intends to use. Failure to do this will amount to his/her prayer not 242

tt twori Meii TT

being answered in

time.

Ifá says that there is the need for the person for whom this Odü is revealed to offer gbg with three pigeons, three guinea fowls, three ducks and money. He/she also needs to feed Ifá with one goat and be very patient at all times. On theselwórl-Mé¡) says: 9wq éwe kO tó pepg T'áwgn ágbálagbá kO wg kérégbé

Igeewebeagba Kó má 9e kq

i96tl baba ñgeéfQmg o IXáfi¡nAkápo Mjqtl ñlg reé pe Qrunmlla l'éj$ I'qdq Olódümaré

Ó nl

Fbq ni wQn nl kó 9e

Translation The hands ofyouths cannot reach the shelf Those of elders cannot enter the neck of the bottle gourd The errand that a youth sends an elder

Lettheelderrefuse not There are assignments a father is expected to carry out for hís child This was the Ifá cast for AkápO When he went to complain against Qrunm'llá in the presence of Olódümaré He was advised to offer ebg

Akápó had been serving Qrúnmllá with all his capacity. He promoted Qrúnm)lá's interest at all times. He did all things that Qrrlnm)lá approved of and abstained from all those things his master did not support. He defended Qrúnmllá at any given oppoftunity. He carried out assignments for Qrrlnm)lá, come rain and shine. Even if he had nothing to eat, he was always doing what Qrúnm)lá his master wanted him to do. AkápO was doing all these with the understanding that Qrúnmllá in turn would promote his, Akápó's, interest. QrUnmIla would protect him, shower him with blessings and supply him with all his needs in life. Unfoftunately for the Akápó, his situation did not improve. He was not rich; he had no wife, no child, no house of his own/ no horse, and no good dresses to show for his unalloyed loyalty to Qrúnmllá. To make the matter worse, he saw many people who had not served Ifá as much as he had done, who had

243

lfa D¡da: An invitation to lfa Consuftation

been more successfulthan him.

In his mind, he concluded that Qrúnm)lá had done nothing to protect him or shower him with blessings. He went and' repofted Qrúnmllá to many people that in spite of all what he had done to serve QrúnmIlá with dedication and loyalty, Qrúnmllá had left him uncared forand he wastaking care of other people who had not in any way done a fraction of what he had done to serve Qrunmllá. All the people he told condemned Qrrlnmllá in strong terms and urged him to go and repoft Qrúnm)lá to olódümaré. He therefore went to olódümaré to lodge a strong complaint against Qrunmllá. When he finished his narration, Olódümaré asked him if he was sure of the allegation he had leveled against Qrrlnmllá. He responded that he was very sure and that all the people had condemned Qrúnmllá for his (Qrúnmllá) insensitivity towards the plight of the AkápO. When Akápo finished his story Olódümaré sent for QnJnm'ilá to hear his own side of the story. There and then, Akápó knew that something was wrong with the step he took when he came to repoft Qrrtnmllá to olódümaré. He knew that nobody had ever bothered to ask Qrúnm)lá to tell him/her his (Qrúnmlla) side of the story. Allthe same he waited to hear what Qrrfnmllá had to say on the weighty allegation he had leveled against him. AgbQt'gnu gnlkan dá'jq ArQmgósJka Dláfitn Qrunmlla Nljotl baba ñlg rééj'éjqAkápo I'qdootódümaré fbg ni wQn nl kó 9e

Translation He who judges by listening to only one side

He is the prince of the wicked-ones

This was lfá's declaration to QrúnmIlá When going to defend himself on the allegations levelled against him by Akápó in the presence of Olódümaré He was advised to offergbg

When Qrúnm)lá was given the message 244

of Olódümaré, he went to the

!! wo¡ ue¡¡ group of Awo ment¡oned above to find out why Olódümaré had invited him to His presence. The Awo told Qrrtnm'ilá that his Akápo had gone to Olódümaré to lodge a serious complaint against him. They told Qrunmllá to go to Olódümaré and explain his own side of the story. They also told him to offer gbg as prescribed above. He did, and left for the presence of Olódümaré

In the presence

of

OIódümaré, Akápó was asked to repeat the entire allegation he had leveled against Qrunm)lá. He did. grunm'ila too was asked to explain his own side of the story and Qrúnmllá explained that he had tried all his best for the AkápO. He explained that he had offered several qbg and etutu on behalf of Akápó but alas, the destiny of Akápó had decreed that it was not yet time for Akápó to succeed in life. Qrrtnmllá explained fufther that whenever he carried the offerings of AkápO to lwárun where gbg were being accepted by the Deities, it was the faces and destinies of other people which used to appear to him. That was when it was discovered that it was the original clients who used the materials which AkápÓ used to feed Ifá as their gbg whose faces were appearing at Iwárun. There and then Akapo was advised never to use any material which he had hithefto used to offer gbg for his clients to feed Ifá. He was advised to endeavour to purchase his own materials independently. Qrúnm'ilá explained fufther that it remained less than one year for AkápO to succeed.

Olódümaré told Qrúnmllá to show his Akápó all the evidences that Akápó would need to convince him (Akápo) that a lot had been done on his (AkápÓ) behalf. Qrrf nmllá did. Olódümaré then asked the two of them to go backto eafth and return in one year's time. They all went. Before one year, AkápO had succeeded. He had become wealthy. He now had a wife, and his wife was already pregnant. Both Akapó and Qrúnmllá returned to Olódümaré. Ever before any of them could say anything, Akápó prostrated for Qrúnmllá, begging for forgiveness that he had not heard Qrunm)lá's side of the story Olódümaré. He before he went to repoft him to people and then

to

245


admitted that he had acted without properly investigating the matters. That was when Olódümaré declared that nobody should judge any matter without hearing all sides of the story. Qwq éwe kó tó pgpe T'áwgn agbalagbá kó wg kérégbé

IFeewebgagba Kó má ge kq

ó nl i96tl baba ñgeéfQmg o D,láfitnAkápO rüiq tl rtlg réé pe Qrunmlh l'Éjq l'qdq olódümaré fibg niwQn nl kó9e Ógb'Qborórú'bg Njea gbqt'qnu gnlkan dá'jqoOseun o A gbQ t'gnu gnlkan dáTq ó g'énlyán Mgbatl o o gbq t'e4u gnlkejl Emi lodá'jqs{?

Translation The hands of youths cannot reach the shelf Those ofelders cannotenterthe neck ofthe gourd The errand that a youth sends an elder Letthe elder refuse not There are assignments a father is expected to carry out for his child This was the Ifá cast for AkápO When he went to complain against Qrrlnmllá in the presence of Olódümaré He was advised to offer gbg He complied He who listens to, and judges, one side; you do not do well He who listens to, and judges, one side; you are wicked When you have not heard from the other side Why passing judgment?

Ifá says that there is the need for the person for whom this Odü is revealed to desist from pass¡ng judgments without listening to all sides of the story. Ifá warns also that he/she must never jump into conclusion without thorough investigation on any matter before upholding what is the truth of the matter at all times.

246

lll

twori me¡i

Ifá says also that whenever he/she was wrongly accused of any wrongdoing, he/she must explain patiently for those involved to see the real truth of the matter at all times. He/she must never be angry. He/she must display maturity at all times. There lies honour, there lies glory. There lies happiness. There lies greatness.

15.

Ifá says that a thief or group of thieves is stealing the things of the person for whom this Odü is revealed or someone or group of people

very close to him/her. lfá says that those responsible for dispossessing other people of their legitimately acquired possessions shall meet with disgrace and humiliation. Ifá says that those responsible for this dastardly act are highly placed people in the community. In this wise, they are warned to desist from this behaviour.

Ifá also warns the victims of this theft action never to make any deliberate attempt to broadcast and expose those involved because their expose will surely lead to a chain of reaction which will eventually tear the community apart, because of the caliber of those involved. Ifá says that those who will catch them only need to make them agree to an undeftaking that such a thing will never repeat itself again, and then find a way of ensuring that it is binding on them. This is in no way a method of condoning a wrong deed but rather, a way of preserving the future of the community.

Ifá says that there is need to offer qbg with three cocks and money. There

the need to feed Egu Qdara with one cock. On this, a stanza inIwOfi-mé¡T says:is also

Agba tó g'Ofin yQnmQtl Kl wQn má geká Qkan mg ápó o rQ lállal Dia fun Qrunmllá Baba rtlo reé dá'ko etf 'lé f;bg niwqn nl kó Se

Translation The elder who had placed a ban on benniseed

247


One seed of it must never be found in his pocket

That was Ifá's declaration to Orr:nmlla When going to cultivate farm on the outskiritof the village He was advised to offergbg

Qrrlnmllá went tolgodo as a Babaláwo. While inlgódó, he discovered that the inhabitants of this town knew nothing about benniseed and its medicinal values. He therefore approached the Qba of town to encourage his people to grow the seed. They all showed lack of interest in the venture. He explained again that oil could be extracted from the seed and that the seed had great medicinal values. Yetthey showed no interest. Qrunm'llá, in order to prove to the inhabitants oflgodó that they were about to throw away a golden chance, decided to cultivate the benniseed farm by himself. He therefore approached the Qba once again to seek a parcel of land in the outskift of the town. The land was granted to him. Qrunm)la asked for paid labourers who helped him to clear the farm and plant the seeds. He also had workers who were wetting the farm as at when required. Soon afteq the seeds began to germinate. When it was about time to begin to harvest the seeds, he discovered that others had been harvesting same behind his back. He wentto repoft his finding to the Qba. The Qba advised him to be vigilant and to be on the look-out for those who might want to sell the seeds in the market. When this measure did not solve the problem, Qrrfnm)lá approached the Qba again for a better solution to the problem. The Qba then informed the town criers to announce that allthe inhabitants should assemble in front of the Qba's palace the following morning. When they had all assembled, the Qba informed them of what had been happening to Qnf nmllá. He then decreed that nobody should be found with

a single seed of bennlseed since nobody was cultivating its plantation except Qrunmllá. Everybody dispersed.

The following day, Qrúnm)lá went to his farm only to discover that more of the seeds had been removed by these unknown hoodlums. Consequent upon this, Qrúnmllá went to the home of the Awo mentioned above for Ifá consultation: Would he be able to catch the thieves stealing his farm product? Would he be able to make any profit from this experiment of his

248

llf,

two¡ ¡¿e¡¡

with the benniseed plantation? The Awo assured him that thieves who were stealing his things would be exposed. He was however warned that he should not raise an alarm whenever they were caught. Instead, he should make sure that an allabiding oath was sworn to so that the culprit or culprits would desist from their nefarious acts. Qrrlnmllá was warned that exposing the culprits might tear the town apart because of the fear and distrust that it would bring. He was told to offer gbg with three cocK and money. He was also advised to feed E9ü Qdara with one cock, Qrúnmllá did allthesethings immediately. About three days later, QrUnm'llá was first asleep at night when he suddenly woke up with the feeling that some people were in his farm and that he needed to go there urgently. He set out for the farm. Right inside the farm, he caught the Oba and many of his highly placed chiefs with benniseeds in their pockets, hands, and filled inside several bags that they had brought to caft the product away as they were about to leave the farm with their loot.

Immediately they saw QrUnm)lá, they discovered that it would be fruitless to bolt away. They also knew that they could not harm or kill him in order to hide their misdeed. They all took the next available option open to them; they all prostrated to him and began to beg him. When he saw this, he first had the urge to raise an alarm in order to attract people to the scene. He however remembered the warning of his Awo. He therefore made them to swear to an oath that they would never steal or get themselves involved in any act unbecoming of highly placed individuals of their caliber again. They did. Qrrlnm'llá then swore on them that any of them who went against the oath they had sworn to would die a shameful and unceremonious death. They allsaid Ase, may it be so. Qrúnmllá leftthem to go, but took back his belonging from them. As from that time, nobody stole anything from his farm again, The community too did not repoft any serious incident of stolen items any more. Agba tó $'Ofin yQnmQtl Kl wQn má ge ká Qkan mq epo o rg |állal

DiafunQrúnmllá Baba ñlg réé dá'ko etf'lé Fbq niwQn nl kó9e

249

lfa Dida: An invítaüon to lfa Consultation

Ógb'gborórú'bg Njg mo r'ójú olé l'ókoó mi o Emi má má r'ójrt olé

Emiojgvüo Mo r'ójrt olé l'ókoó mi o

Translation The elderwho had placed a ban on benniseed One seed of it must never be found in his pocket That was Ifá's declaration to QrrlnmIlá When going to cultivate farm on the outskift of the village He was advised to offer qbg. He complied I have found thethieves stealing in myfarm I have been able to identiff the thieves But I dare not say I have found the thieves stealing in my farm

Ifá says that those stealing the things of this person shall be exposed and put to shame. Conversely, the person for whom this Odü is revealed must never steal, cheat or deceive others, lest he/she is exposed and put to shame. Ifá says that he/she must never alter the law that he/she had made himself/herself or whom he/she was a party to its promulgation. This may lead to his/her being humiliated and putto public odium.

16. Ifá says that there is a pregnant woman where this Odü is cast, the woman needs to offer gbg so as to avoid a situation where the coming child will become a notorious thief when he/she grows up. Ifá says that the chances of the ch¡ld becoming a bandit it is too high and only gbg can avert it.

Ifá also warns that there is a woman who had just finished her menstruation and who is willing and ready to become pregnant at that pafticular point in time but Ifá advised the woman and her man to exercise patience for at least a couple of months lest she becomes pregnant and gives b¡rth to a bandit.

Ifá says that such a child, when born, will give his/her parents, 254

!! wor¡ue¡¡ espec¡ally the mother, sleepless nights and a lot of troubles. The parents shall be blamed for all the misdeeds of their child. The child will be so notorious that everybody in the community will not have rest for one day because of his/her activities. Ifá therefore recommends for the pregnant woman, one matured he-goat' bones of any kind and money. On this,IwOr'i-Méfl says:ogun¡a bl ljl wg'lu OrlgA-Oko ló rln lhOho wg'ja Dlá filn Yéwandé Tlyóó I'oyún Qlgqa s'lnü Fbq ni wqn nl kó wáá ge

Translation Like hurricane, Ogún rushed into the city And OriSa-Oko walked nakedly into the market place

These were lfá's declarations to Yéwándé Who shall be carrying the pregnancy of a thief about She was advised to offer qbg

Yéwándé was she who had just missed her menstrual period. She went to her Awo to find out what manner of child she would eventually give bifth to, and at the same time, find out about the incoming child's chances of success in life.

The Awo informed her that she would deliver the baby safely and in good health. She was however advised to offer gbg against giving bifth to a child who would eventually become a bandit later in life. She was warned that the child would be her greatest source of sorrow in life. In order to avoid this therefore, there was the need for her to offer qbg with one matured he-goat, assofted bones of any kind and money. Yéwándé thought that this warning was just a device by the Awo to make her waste her money over nothing, She simply refused to offer the qbg. Soon after, she gave bifth to a bouncing baby boy. The boy grew rapidly. The boy was also full of health and vitality. By the time he was 10 years however, he had been stealing things at home and in the neighbourhood. By the time he was 15 years he had been waylaying people to dispossess 251


them of their belongings. By the time he was 20, he had become a notor¡ous bandit. The whole community knew no peace because of

Yéwándé's child. Everybody kept shouting the name of Yéwándé as the mother of a terrible terrorist. They were all blaming her for not being able to take adequate and proper care of her child from youth. That was when she remembered the warnings of the Awo when she was carrying the pregnancy of the boy. But alas, it was rather too late for her to make any amendment. She lived and died with her regrets. Ogun ja bnjtwQ'tú Ortgq-Oko ló rln lhOho wg'ja Dlá filn Yéwándé Tl yóó l'óyún QIqqa s1nr¡ fibg ni wqn nl kó wáá Se

ó kg'tl Qgbgnhin s'ebg Yéwándélwg lo ó ge'ni Yéwándélwg lo o g'énlyán Iwg lo wáá l'óyún sl'nú Tl o sl bl olé I'Qmg

Translation Like hurricane, Ogún rushed ínto the city And OilSa-Oko walked nakedly into the market place These were lfá's declarations to Yéwándé Who shall be carrying the pregnanry of a thief about She was advised to offer gbg She refused to heed the advice Now, Yéwándé you are a bad person Yéwándé, you are an irresponsible woman You were the one who got pregnant And gave bifth to a bandit

Ifá says that it is in the best interest of the person for whom this Odü is revealed to heed Ifá's warning. If Yéwándé had known, she would have been willing to spend her money to secure a more rewarding future for herself and her child.

Abgrrt Aboyé.

252

lI

B.

mo¡ ua¡¡

SIGNIFICANCE OF IWONI-ME¡I TON THOSE BORN BYTHE ODÜ DURING ITFLÓDÜ ORIK9SFDAYE

Iwórl-Méjl

children will achieve alltheir goals in life. Their achievements are not usually easy as it will always be a lucky break at the very last minutes. That is one major reason why their achievements are miraculous. The other reason is that it is usually difficult to match their business and other means of livelihood with their achievements. This may surprise other people, but should not surprise those who understand the workings of Ifá aslwóil-Méll ch¡ldren are beloved children of Ifá. The more they dedicate their livesto Ifá the morethe suppoftand protectlon theywillget. Apart from Ifá, Iworl-Méjl children also have the suppoft of Ol and Ayé. Their Ori are always behind them and since no Deity is greater than Ol (except Olódümaré), nothing can stop their achievements in life. Many people complain of being in trouble with Ayé, the witches, but in the case of IwOrl-Méjl children, Ayé gives them suppoft and they achieve success where hordes of other people failwoefully.

tworl-Méjl children usually succeed through the assistance of strangers and visitors. That is, visitors of all types. There lies the success secret of all lwOrl-Méjl children. That is why, they succeed where other fails. That is how they receive assistance from unexpected sources.

For lwOrl-Méjl children, the most comfoftable position they could ever attain in their lives is the Number Three position. This is because of peace of mind, achievement, success and glory. Aiming to attain the NumberOne orTwo positions is simplythe means of courting trouble.

Iwórl-Méil

children are blessed with the fact that no matter how great they may be, their children, if properly cared for, will be richeq greater, more influential and more respected than them. The influence and position of their children will enhance their success chances. For any

lwórl-Méjl child, victory over adversary

is

assured. He/she shall

overcome all his/her adversary. He/she shall overcome povedry, ill-health, misfortune, backbiters, conspirators and so on. He/she shall also live long

253

lfa Dida: An ¡nvitat¡on to lfa Consuftation

to his/her old age. By nature,

fwórl-Méil

ch¡ldren are honest and they uphold the truth at all times, even though they do not have the patience or presence of mind to investigate all sides of any matter before taking sides. This is an aspect of their lives they need to amend in order to avoid a situation where they will be taking decisions or passing judgment based on incomplete information. In the same vein, as a result of their insistence on the truth, and on forcefully repeat¡ng their castigation of wrong deeds and wrong doers at all times, they end up incurring the wrath of powerful people who are usually after their downfall. But no matter what these people do, Iwórl-Méil children are usual ly victorious.

IwOrl-Méjl ch¡ldren must also be advised on how to divide their time between the period of play and work. They must know when to go after fashion and good looks and when to go after their work, how to go about the two separately, and with what manner to do so. They appear to lack the capac¡ty to make a clear cut division between work and play. This may adversely affect their business and other means of livelihood.

That lwOrl-Méjl children will succeed in life is not contestable, but they need to offer gbg against, and beware of, slanderers so that their white clothes will not be stained with oil. Iwórl-Méjl children must be patient at all times. They must learn how to wait for their turn at all times. They will succeed but they must never move ahead of their destiny. They must never be avaricious; they must never wish to reap where they had not sown in order to avoid being disgraced. All their children must also be properly taken care of, so as to avoid any of them becoming notorious bandit.

On the whole,

lwórl-Méfl children live fulfilled and satisfactory

lives.

They live long, grow old, and enjoy the fruits of their labour.

C.

AFFILIATED IRUNMOLE AND ORISA OF IWONI-PIE¡I

1.

Ifá

2.

Orl - For progress, assistance and security

For assistance, progress, security and protection

254

ltf,

3. 4. 5. 6. 7. 8. 9.

10.

gbatáE (Orlga-Ñlá)

wori ue¡i

- For protection against death

E;u Qdara - For overall well-being and suppoft Ogrtn - For financial success and business achievement.

$ángó For security and protection. Fgb€ For general love and leadership Yemoja For child-bearing and followership Odü For success and security Orlfa-Oko For abundance and contentment

D. TABOOS OFIWONI-MEJI CHILDREN 1. 2. 3. 4. 5. 6. 7. 8.

E.

Must never use any paft of Idf tree to avoid being displaced in his/her place of comfoft Must avoid using cotton or do any work relating to the cotton industry cannot be a tailor, fashion designer, wool spinner, or work in a cloth-making factory. This is in order to avoid failed ambition and inability to actualize self. Must never use Orúpa tree to avoid incessant illness which claim his/her life in the end Must never use Qkán and/or Qgan leaves to avoid childlessness Must never use apá,Irókó, áko, Órúpa, ológünñsesé, and/or árábá trees or any part thereof - to avoid childlessness and inability to achieve one's desire. Must never judge without hearing all sides of the story to avoid

may

disgrace and humiliation Must never use other people's gbg materials for himself/herself to avoid unfulfilled dreams and unanswered Must never be too fashion conscious to avoid economic failure

prayers

POSSIBLE NAMES OF IWONI MEJI CHILDREN DURING IK9SFDAYE

i. Male 1. OrllonlkgÉ

Oú ensures love and adoration 255

í

i

Ifa Dida: An invitation to lfa Consultat¡on

2. Ifádárá Ifá performs wonders 3. Ifáoséün Ifá does not renege on ¡ts prom¡se 4. Ifággmg Ifá gives us the child 5. Ifátlmllé,yln Ifá gives me suppoft ¡i. Female IfákQmi Ifá pampers me 2. Ifádünmlnlnú Ifá makes me happy 1.

3. Ifadara Ifá performs wonders 4. Ifáfúnmikg Ifá gives me someone to pamper Abgrrt Abgye.

256

CHAPTER FOUR

ODl ME¡I

ll illl ll ll ll

Chapter Four

Ool r t{E¡I A.

1.

Ifá says that the person for whom this Odü is revealed is guaranteed the protection of Ifá. Ifá says that he/she is sure of the protection of four major Odü. These Odü are

E¡)-Ogbé, QyQkú-mé¡),Iwóil-Mé¡T and Odf -me¡). He/she will not die young. He/she will not be deserted bythese principal Odü.

Ifá says that there is the need for the person for whom this Odü is revealed to uphold tenets at all times. He/she must act, and must be seen, as a sincere, dedicated and loyal Ifá follower at all times. He/she needs to offer one matured he-goat as gbg for longevity. He/she also needs to feed Ifá with a mature goat. If these can be done, no matter what, he/she will not die young. On these Odt-welf says:Agblnklngblnkln InU erin Nñkan jQbojqbq lQrün e,fgn Alamq-ede, bl ko bá bq kl¡fe Dlá fün Máyáml Tff sgmgodü mqrqQrln Igbaü ó ñtQrun bq wálé ayé f bg ni wqn nl kó wáá 9e

Translation The massive belly of

an elephant And the thick fleshy paft of the bush cow's neck A guess-work, if not understood fully, is not satisfactory These were lfá's declarations to Máyárnf (Do not deseft Me) Who was the child of the four principal Odü When coming from Heaven to eafth

258

ii

oo,r"¡,

He was advised to offer ebo

Máyámi was about to leave Heaven for eafth, in order to know if he would live long and happily on eafth, he went for Ifá consultation. Would he live long? Would he be prosperous on eafth? Would he be able to achieve his heaft's desires while on earth? Would he be happy on eafth? The Awo assured him that he would surely be happy on earth. He was also assured that he would live long. He was told thatthe four principal Odü were in his suppoft. As a matter of fact, he was told that he actually derived the source of his very existence and protection from the spring of EJi-Ogbé, QyQkrt-mé3),Iwófl-Mé;T and Od-meji. He was assured thatthese Odü would never abandon him while on ea¡th. He was advised to uphold allthe tenets of Ifá and be of good behaviour at all times. He was advised to offer ebg with one matured he goat. He complied. While on eafth, Máyárnl enjoyed the protection of the four principalOdü. He lived long. He was blessed with all the good things of life. He was a very happy man indeed. He used to announce to people that he was a child of the four principal Odü and he was very proud of this.

Agblnklngblnkln Inu erin Nñkan jQbojQbq Qrün gfgn AlámQ-ede, bl ko bá bq klife D,lá fün Máyáml Tll sgmg odü mereerln Igbatl ó ñtQrun bq wálé ayé Fbq ni wqn nl kó wáá Se Ó gb'gbo, ó nl'bg Eil-ogbé o nff fi Máyáml tlrQfiln Ikú pa QyQkrt-méji o nflfi MáyámltlrQfitn lktt pa Iw0rl-Méji O nll fi Máyáml tlrQfitn Ikú pa Odl-meji o nff fi Máyáml ttrQfiln Ikú pa Gbogbolworo-ñSqpe Máyáml Ifá lémi ñge o Gbogbolwóro-ñ9qpe

Translation The massive belly of an elephant

259


And the thick fleshy paft of the bush cow's neck Aguess-work, if not understood fully, is notsatisfactory These were lfá's declarations to Máyárnl (Do not desert me) Who was the child of the four principal Odü When coming from Heaven to Eafth He was advised to offer gbg He complied

Ef-Ogbé will never dese¡t Máyarff for Death to kill QygkU-mejiwill neverdeseft Máyárfffor Death to kill IwÓfi-Méji will never deseft Máyárn1 for Death to kill Od-mejiwill neverdesert Máyánf for Death to kill Allfollowersof Ifá I am indeed Máyánf of Ifá All followers of Qpg, the only kernel

Ifá says that the person for whom this Odü is revealed shall never

be

abandoned and allowed to die a premature death.

2.

Ifá says that the person for whom this Odü is revealed shall be blessed with allthe ire of life. In fact, these ire will be coming to him/her in fours. He/she shall not lack any of the good things of life. He/she shall be blessed with all of these things. All he/she needs to do is to offer appropriate gbg and be contented with what Olódümaré had donefor him/her.

Ifá says that the person for whom this Odü is revealed needs to offer gbg with four rats, four fish, four pigeons, four hens, four cocks, four guinea fowls and money. He/she also needs to feed Ifá with one hen. On these,Ifá says: 0qqtqo¡qq QrqqrggrQQ Oglrl toJqg hünhün Dlá fün Qrúnmlla

Babayóó nlregbogbo Nlgbe tógbgrin gbQrin fibg ni wqn nl wQn nl kó 9e

260

*i oo,r"¡,

Translation

Qtqqtqqtqq

(

QrqqrQQrQq

Oglritgtqg hünhün They were the Awo who cast Ifá for Qrúnrnf la Who shall acquire allthe Ire of life At the time that they would come in fours He was advised to offer ebo.

would them?

Qrúnrn'ila went to the three Awo mentioned above to know how he be able to get all the good things of life. What would he do to get How much of them would he be able to get? When would he get them? Through what means would he be able to get them?

i

I

The Awo assured him that he would be able to get all the IRE in life. He was also assured that he would get them with relative ease. He was told that through consistency, handwork, dedication to his duty and patience, his success was assured. To crown it all, the Awo affirmed that all the IRE would come to him in fours.- four wives, four children, within a year, four

of his own, for

horses, four of everything he desired. He advised to offer gbg as prescribed above. He complied. houses

was

i

Truly, before long, he was able to acquire allthe Ire he wanted as promised by Ifá. He was full of joy. He was also full of gratitude to Olódümaré. He was singing and dancing saying:-

StqqtqoJq0 QrQQrggrQQ

OglrltoJqqhonhün

(

Dlá fün Qrrtnmlla Baba yóó nlre gbogbo Mgba tó gbQrin gbQrin fbg ni wQn nl wgn nl kó 9e

Ógb'Qbg,órú'bg Nig bati o gberi n-gberin Tepele, laa bewe eleyo-oka lodo Ayaje nni o lügba tó gbQrin gbQrin TepelQ láá béwé gléyg-oká

lódo i

261

lfa Dida: An ¡nvitation to lfa Consultat¡on

Qmej€nnlq

Mgba tógbQrin gbQrin Tépélé, láá béwé qléyg-gka lódo

Iléjg nnl9 Nlgba tó gbQrin gbgrin Tepélé, laá béwé glgyg-gka |Ódo IregbogbojQnnf g l,flgba tó gbQrin gbQrin Tépélé, leá béwé gléyg-gka lódo KopS, kojlnná f wá bá ni nl wQwq ire gbogbo

Translation OJQqtqoJqQ

QrQQrggrgg

0gIñ t9t9g hünhün TheyweretheAwo who cast Ifá forQrünrnlla Who shall acquire all the IRE of life Atthe time thattheywould come in fours He was advised to offerebq He complied Ajé riches let me have you When you will come in fours In heaps do we meet flQyg-gká leaves in the river Spouse, let me haveyou When you willcome in fours In heaps do we meet flgyg-gka leaves in the river Children let me haveyou When you will come in fours In heapsdowe meetflQyq-gka leaves inthe river? All Ire let me haveyou When you willcome in fours In heaps do we meet flQyg-gká leaves in the ríver

Ifá says that the person for whom this Odü is revealed shall acqu¡re all the Ire of life. They will be rush¡ng to him/her. It may not be a surprise to see that he/she has more than one house, more than one car, many children etc. it is merely the fulfillment of lfá's promise to him/her. He/she shall be verysuccessful in life.

262

*l

3.

oo,r"¡,

Ifá says that the person for whom this Odü is revealed needs not to travel outside the shores of his/her fatherland before he/she will succeed. Ifá says that it is in one spot that he/she stays that he/she will be getting allthe Ire required in life.

Ifá says that the person for whom this Odü is revealed has already travelled outside his/her community, he/she needs to be advised to return to his/her home-land as all the Ire in life are already waiting for him/her at home. Ifá says thatthere is need for him or her to offer qbq with four pigeons, salt and money. There is also the need to feed Ifá and Oke w¡th kolanuts, palmoiland money. On these Ifá says:

Iléni mojókOóst Ni gbogbo ire ñ wQ

tüurutu wá bá ml

Mojókoóalneró Mo rire grQ tó ñwq tqml wá

DláfünOdl fibg ni wQn nl kó wáá s, e

Translation I sat in my home When all lre came trooping towards my direction I sat down without attempting to stand up I saw prosperíty moving towards me These were lfá's declarations to Od'i When going on spirítual mission to OkO He was advised to offer ebo

l¡u was the original home of Od'i. He feltthat business was not moving fine for him in his home-town. He therefore wanted to go to Oko where he felt that there were better business oppoftunities for him. Consequent upon this, he went to the Awo mentioned above for Ifá consultation; Would he succeed in his proposed abode? Would he be able to make more money at OfoZ Would he have peace of mind, prestige and honour there? The Awo told him thatthere was no need for him to leave his home-town for any other place. He was assured things of life would soon come his way. He

263

lfa Dida: An ínvitation to lfa Consuftation

was advised to offer gbg with four pigeons, salt and money. He was also advised to feed Ifá and Oke with kolanuts and palmoil. He was also advised to exercise patience. Odf felt that the Awo did not know what they were talking about, more also, when all those who had gone to Oko returned with plenty of all the good things of life. Odl did not see any reason why his own case would be of any different. For this reason, he simply ignored the advice of the Awo. Two days later, he headed for Oko town.

At 0kó, his situation grew from bad to worse. Things simply refused to work for him. Much as he tried, things did not improve instead they were just deteriorating. By the time he began to patch his dresses when he could not afford new one's he decided to pack his bags and baggages and return to Eiu.

Immediately he reached fiU, ne headed for the home of his Awo. He informed them that he was ready to offer his gbg as prescribed. The Awo offered the gbg for him fed Ifá and Oke for him and advised him to go home and exercise patience. He was also warned never to gauge his success or failure chances with other people's yardsticks again. He took to their advice and went home to await what the Deities had in store for him. A few days after, he returned, people began to come to his home to seek spiritual seruices. At first, they came in trickles. Later, they trooped to his house. Soon after, his house became a beehive of activities. He was well remunerated by his clients. When he could notcope allalone, he gotseveral . apprentices to assist him. He was being sought for from far and near. Befqre long, his name was synonymous with his home town. People used to say that they were going to Eju, the home of Odf . He became a very rich, highly respected, honourable and prestigious man. Because he had learnt to be contented with whatever Ifá had given him, he had relative peace of mind. He was a very happy man indeed. It was a joyful Odf who began to praise his Awo, saying:-

Ilé ni mojókóósl Ni gbogbo ire ñ wQ

tüurutu wá bá ml

Mojók0óalnaró

264

ii

oo,r",,

Mo rire grq tó ñwq tqml wá Dla fün Odl Fbq ni wQn nf kó wáá ge WQn sl nl kó má lg

Ógb'$borórú'bg , Ojotoo-teyt n-tig IreAjé ñ dá wá o Glrlglrl

i

-á

koko

Nire gbogbo á maa dá wa bá mi

Gtrlglrl Ire aya á maa dá wa o Glrlglrl Nire gbogbo á maa dá wa bá mi

Girigiri Ire gmg á maa dá wa o Glrlglrl Nire gbogbo á maa dá wa bá mi

Glrlglrl Ire ilé á maa dá wá o Glrlglrl Nire gbogbo á maa dá wá bá mi Glrlglrl Ibi a fi ¡yq sl IbQ náá nlyq ngomil sl Glrlglrl Nire gbogbo á maa dá wa bá mi Glrlglrl Ote ffi ye Tfl filgb'QbgtirQ Glrlglrl Nire gbogbo á maa dá wá bá mi Glrlglrl

Translation In home I sat When all Ire came trooping towards my direction I sat down without attempting to stand up I saw prosperity moving towards me These were Ifá's declaration to 0d1 When going on spiritual mission to Oko He was advised to offer qbg And for him notto go (.

265


'

Hecomplied He-sits-and-rest-h is-back-aga i nst'the-Akü ko-tree And wealth came rushing to me LikeSwarm AllIre rushestoward me Just likeswarm The Ire of a spouse rushed towards me Like swarm All Ire rushes toward me The Ire of children rushes towards me Like swarm All Ire of good home rushestoward me Likeswarm All Ire rushes towards me Just like swarm The sport where salt is kept Is where it turns to water Likeswarm All Ire rushes towards me Just like swarm The illdoes notmove Before it is given its own gbg Like swarm All Ire rushes towards me Just like swarm

Ifá says that for Odt-Ue¡f children and all those for whom this Odü is cast, they do not need to travel about before all the good things of life becomes theirs. Their chances of success are more enhanced in their home base than outside their place of b¡fth.

4.

Ifá says that it foresees the Ire of a good spouse, good children, honour, prestige, achievement and Ire from outside the domain of the person for whom this Odü is revealed.

Ifá says that the person for whom this Odü is revealed or someone very close to him/her is seriously looking for a baby. Ifá says thatwith appropriate gbg and feeding of Odü, they will get the baby. The child will be a female. When she grows uF, she must be given out to Ifá because she is Ifá's wife from heaven. If this is done, when this 266

trl oo,r.¡,

female child grows up, she will give b¡fth to a male ch¡ld as her first

born.

,

There is yet another person here who needs to offer gbg and feed Ifá, for him/her to be able to live very long on ea¡th. Ifá says that the person concerned shall live to become very old on earth. On these, a stanza ln Odf-Mefl says: Bl bá ñdun'ni Ká mQ pé ldun'ni

dunni-dunni lárankán gni QrqtOñdun Babaláwo l{fl dun Ifá QrQtó ñdun Onlgégun lrffl dun Qsanyin

OrQ

I

OhuntórrdunAj€ lüffdunOmusuldfl re DláfünQrunmllá Ifá ñgawo relé lléjrl [bg niwqn ff kó wáá ge

Translation If it hurts one

l

I

We must recognize that it hu¡ts one A matter which hufts one is it that one ionsiders as one's malignity A matterwhich hu¡ts a Babaláwo Is the one that hurts Ifá (QrUnrnlla) A matter which hurts an Orfgégrln, the herbaliset Is the one that hufts Qsanyin

That which hufts an Aje, the witch Is the one that hufts her Omüsü These were Ifá's declarations to When going on spiritual mission to the home of f léjü the king of He was advised to offer ebo

Qrünrnllá

Eju

t

\

Qrünnfla was living in Adó-Eldtl. He had established himself as an accompl¡shed Ifá priest. His reputation had gone far and wide. One day, Flejü, the king of Ejü was having the problem of childlessness. He and his counc¡l of Awo in EjU tried everyth¡ng they could, all without success. Fléjü was then told about the capabilities of Qrünnflá. Consequently, he summoned Qrünrnf lá to come and help him solve his

problems.

(

267


The moment Qrünnflá received the message of Flejü, he approached the group of Awo ment¡oned aboved for Ifá consultation; Whatwas the reason behind Eléjü's problem? Would he receive honour while there? Would Flejü be a grateful person after his problems had been solved? The Awo told Qrünrn'ilá that Fléjü was only suffering from childlessness. He was told that fléjü needed to offer gbg and feed Odü in order for his wife to become pregnant. Qrünrnfla was told that if this problem was eventually solved, Fléjü would show his gratitude to Qrünrnfla. Qrünnfla was then advised to offer gbg with four hens, four fish, four rats'and money. He was also asked to feed Ifá with four rats, four fish and money. He did everything and headed for fléjü's palace to answer his call. Qrünmlla Awo f;lgjü Dláfün Fléjü To nsunkrtn Oun Oblmo f;bg ni wQn nl kó wáá 9e

Translation Qrünrnf la, theAwo of fl-éjü He was the one who cast Ifá for lléjü When weeping in lamentation of his inabilityto beget a child He was advised tooffergbg

At the Fléjü palace, Qrünrntla cast Ifá for flQjü and said that the reason why he summoned him was on how to beget many children in his life. Qrünnfla advised FléjU to offer gbg with 16 hens and money. He was also advised

to feed Odü with 16 snails. He complied immediately. After this,

Qrünnf la assured Fléjü that his first child was going to be a female and that the child needed to be given to Ifá as wife when she grew up.

to be his resident Babaláwo in order to ensure that Qrünnfla was around when his prediction came to pass. Orünnfla FléjU then asked Qrünntila

agreed. Soon after this, f lQjü's wife became pregnant. She gave b¡fth to a baby girl. The baby was named Oküntó. When the girl grew up, pQjü handed her over

268

ii

oo,r"¡,

as wife to

Qrünnfla. On that day, when all the wedding ceremon¡es were completed, Qrünrnfla fed Odü again with 16 snails. Soon after this, Oküntó became pregnant for Qrünrnila, she gave birth to a baby boy. The baby was named Apéré-ó-dágbá a name given to him after Odü. The boy was trained as a Babalawo. He soon became a prominent Ifá priest. Qrünrn'ila had however returned to Ado-Ekiti as soon as his wife was handed overto him. One day, Fléjü summoned Qrünrn'ila again to come and cast Ifá for him. Instead of going by himself, Qrünrnf la sent his son Apéré-ó-dagba who was fléjü's-grandson to go and cast Ifá for his grand-father. When Apéré-ódágba was going, he wentto meet Igbln ó pile aró nl dldá AfeébOjO ó p¡¡e árán nl wlwá Tá nff gbójü u fifo |áideagada Kó s'gni ttl gbójü u ylyan lé alágqmg D,lá

fün Apéré-O-dagba

Tl ñgawo ó 19 ¡lé Fléjü fbg ni wqn nl kó qe

Translation The snail does not originate the aft of dye-making AfeebOjÓ ratdoes notoriginatethe artof hole digging Who dares to rely on a tied-hen for flying? Nobody can ever rely on a chameleon to make a quick These were lfá's declarations to Apéré-ó-dágba When going on a spiritual mission to fléjü's palace He was advised to offer ebe

match'

past

The main reason why Apéré-ó-dágbá went for Ifá consultation was for him not to assume that since fléjü was his maternal grand-father he (Fléjü) must have summoned him for matrimonial matters. In this wise, he wanted to be very sure of the reason behind his being summoned. He also wanted to know if he would succeed in his sojourn. The awo mentioned above, whom he went to for Ifá consultation, told him that fléjü, having acquired all the good things of life was pre-occupied with how he would be able to live long and enjoy the fruit of his labour. Apéré-O-

269

lfa Dida: An ¡nvitation to lfa Consuftation

dágbá was also assured that he would accompl¡sh his m¡ss¡on and would

in his sojourn. He was advised to offer gbg with four pigeons, four hens and money. He complied. Soon after, he

succeed

headed for fléjü's palace. g bá, Awo f, léjü Dláfün Fhjü Tl ñsunkún ogbó gbuurugbu

Apéré-O-dá

Sbg ni wQn nl kó wáá 9e

Translation Apéré-O-dágbá, theAwo of fléjü He was the one who cast Ifá for f;lQjU When worried overthe issueof longevity He was advised to offerqbg

when Apéré-ó-dágba arrived at flQjü's house, he cast Ifá for Fléjü. He told Fléiü that after he had been blessed with all the Ire in life, he was praying for long life in order for him to enjoythe fruit of his labour. Fléjü was assured that he would live long on eafth. He was advlsed to offer gbg with one matured he-goat and money. He was also advised to feed Ifá with one matured she-goat. He complied. After this, he lived very long on eafth. He died a very contented man. Bl bá ñdun'ni Ká mQ pé rtdun'ni OrQ dunni-dunni lárankán gni

QrQtórtdun Babaláwo Ml dun Ifá OrQtó ñdun Onlgégrln l{ff dun Qsanyin

OhuntóñdunAjg

Nll dun OmüsUldff re

DláfünQrUnmllá Ifá rt$awo relé fléjü fbg ni wqn nl kó wáá ge Ógbgbgrorubg Qrünmllá awo ile Fhjü Dláfün Fléjü Eyl tl ñsunkún alál blmg 270

*i oo,r",, Fbq ni wqn nl kó wáá ge

Ógb$borórrlbg

lgbatlyóóbll ó bl okunto Okunto ñfqsán degba ó nforu dlde WQn feá lé Qrunmllá lówó WQn ni kl wQn lo Éé bdOdü WQn gb'$bo, wQn rú'bg Okr¡ntO náa finu soyun Ofoyún rg bl qkünrin Qmg ti a bg Odü ká tóó bl Káa máa péé nl Aperc-ó-degba Awgn lgbln o pilQ aró nl dldá Aféebojo ó pilQ árán nl wlwá Ta nff gbójr¡ u fifó l'ádle egádá KO s'Qnitll gbójü u ylyan lé alágemQ DláfünApér€-O-dágbá Tl ñsaworeléfléjrt Tff Se babalya a rQ Fbq niwqn nl kó wáá 9e

Ógb€bqó rrlbg Apéré-O-dá gbá, Awon ¡lé F¡éjü

Dláfün Heju

Tl ñsunkún ogbó gbuurugbu Fbq niwqn nl kó wáá 9e

Ógbebq ó rrlbg Ko p€ ko

jlnna

Ire gbogbo wáa ya dé tütúru Nje Fléju-nl-pee Qmgowó kúnlé, owóya doko Nbá r'ógbó ñbá rá ñba ma má r'ógbó Fléjü ma rá Eyin o mQ wlpé Alkú Ifá dün,ó j'oyin 19o?

Translation If it hurts one We must recognize that it hurts one A matter which hurts one is it that one considers as one's malignity A matterwhich hufts a Babaláwo Is the one that hufts Ifá

271

lfa Dida: An invitaüon to lfa Consultat¡on

A matter which hurts an Orf9egÚn

Is the one that hutts QsanYin That which hufts an Ajé(witches) Isthe onethat hufts her OmUsU These were lfá's declarations to QrÚnmllá When going on spiritual mission to the home of Fl-éjü

Hewas advised to offerqbg HecomPlied Orrlnmlldthe residentAwo of [léjü He was the one who castlfá for SléjU when weeping in lamentation of his inabilityto beget a child He was advised to offerqbq He comPlied When hewould have a babY His wife gave bifth to a female child The female child was named OküntÓ Oküntó was growing bY the daY And develoPing raPidlY bY night She was handed overto Qnlnmlla (as wife) TheY were advised to feed Odü TheYcomPlied She became pregnant and gave bifth to a baby boy The baby born afterfeeding Odü That baby shall be named Apere-O-dagba Now, the snail does not originate the art of dye-making And Afeeboió rat does not originate the art of hole-digging Who dares to rely on a tied-hen for flying? Nobody can evei rely on a chameleon to do a quick match-pass These were Ifá's declarations to Apéré-0-dágbá When going on a spiritual mission to fléjü's palace His maternal grand-father He was advised to offer gbg He comPlied Apere-o-dagbá, the residentAwo of f lQjü He wasthe onewho castlfá for [lQjü When preoccupied with the issue of longevity He was advised to offer gbq He comPlied Before long, nottoofar Alllre came in abundance Now

flejü-rf-Pee He whó anei RIting his home to the brim with money, the spill-over reached thefarm

{

272

li

oo,r"¡,

If I could be as old as FIéJU, I am prepared to pay for ¡t If I could be this old, I am readyto pay Don'tyou knowthat The longevity as guaranteed by lfa is sweeter than honey?

Ifá says that the person for whom this Odü is cast will have all the good things of life in his/her possess¡on. Not only this, the Ire of longevlty shall be added to him/heras bonus.

5.

Ifá says that the person for whom this Odü is revealed shall

be says

blessed with responsible people who shall surround him. Ifá that he/she shall get all the necessary suppofts from people. Ifá says that he/she shall never be abandoned by people. Ifá says that there is the need for him/her to feed his/her OÍ regularly. By so doing, all the ire in life shall be his/hers and all the responsible people shall surround him/her and shall be giving him useful advice that will make him/her great, so says Ifá. On these Ifá says:

.

Ylmlylml abQyin páál| Dlá fr¡n Orl Tll ñbg lógbéré Oun nlkan goso glrogúro Fbg ni wqn n| kó wáá ge

Translation Vrnlyirnf , the beetle, with its hard back He was the Awo who cast Ifá for Of When he was alone without companion He was advised to offer gbg

When OÍ was coming from heaven to Earth, he was saddled with the responsiblities of feeling, hearing, thinking, seeing, speaking, breathing, eating, tasting and smelling. He discovered that the nine functions he was expected to perform would be too much for him alone if he did not have those who would assist him. In this wise, he decided to go to the Awo mentioned above for Ifá consultation. The Awo told him that he would not only get those who would assist him in anyway. He would be able to share his responsibilities with those who shall

273


four pigeons, four hens, four guinea-fowl, four ducks and money. The client will also be asked to feed his Ol with kolanuts, bitter-kola, palm oil and alcohol. He complied. come to be his compan¡on. He was advised to offer gbg with

Before long, fiti (Ears) came to attach himself to Ol. fti took over the functions of hearing. Soon after, Ojrl (Eyes) came to attach himself to Of . Ó¡rl toot< over the duty of seeing. Then came [nu (Mouth). fnu took over the functions of eating and speaking. Then AhQn (tongue) came to join Enu. Ahon was saddled with the duty of tasting. And then came Imu (Nose). Imú took over the duty of breathing and smelling. Soon, Of himself was left with the duties of thinking and feeling. Ori was also asked to coordinate other activities going on in the whole body. He gladly did. He was just singing and dancing and giving praisesto hisAwo and saying:Ylmlylml abQyin pááll

DláfünOrl Tff rrbe bgbére óun nlkan $o9o fbg ni wqn nl kó wáá $e

glroglro

Ógb'gbgrórú'bo KQTQkQnQ

Orl ml kágál d'glgni KQTQkQTQ

Imú wá,Imú bód dó Or{ mi kagál d'glQnl Kerekene Ojrl wá, ojrt bórl dó KQTQkQTQ

Orl ml kágál d'glQni KQTQkQnQ

nnuwá, fnu bórldó KerekeG Orl ml kagald'glgni KQTQkQTQ

AhQn wá, AhQn bórl dó Kerekene Orl ml kágal d'glgni KQTQkQTQ

Gbogboárá wá Gbogboara bórl dó KQTQkQTQ

274

ii oo, *"¡, Orl ml káSal d'91$ni KQTQkQTQ

Translation Ynrt\ftr(t,the beetle, with ib hard back He was the Awo who cast Ifa for OÍi When he was alone without companion He was advised to offergbg He complied

pti, the Ear, and keptOtf 's company GraduallY MyOtl shall be blessed with companions GraduallY Imú, the Nose, came and keptOÍ's company GraduallY My Ol shall be blessed with companions GraduallY Ojr1, the Eyes, came and kept OÍ's company GraduallY My Otl shall be blessed with companions GraduallY fnu, the mouth, came and kept Otf 's company GraduallY My OÍ shall be blessed with companions GraduallY AhQn, the Tongue came and kept Of's company GraduallY My Orl shall be blessed with companions GraduallY Thewhole bodyand kePtOf company GraduallY MyOtl shallbe blessed with companion GraduallY

Ifá says that the person for whom this Odü is revealed shall be blessed with respons¡ble companions. He/she shall never be abandoned. He/she shall gain the support of friends and loved ones

6.

Ifá says that it foresees success for two people who are engaged ¡n a joint venture. Ifá says that both of them need to be sincere to each 275


other, failure to do so m¡ght make the joint venture exper¡ence ser¡ous setback.

'

In the same ve¡n, Ifá says that it foresees the blessing of a baby for a couple in need of children. There is also the need for the couple to cooperate with, and be sincere to each other. If this is not done, it may not be possible for them to bear children. Ifá says that there is need for them to offer gbg with four rats, four fish, two hens and two guinea fowls each. If this can be done, happiness would be theirs. On these Ifá says:KókóagggUrUkan Ogédégedenlgedé fytn-éytn taá ffjó Ortga sl Dlá fün wqn nl ldl-künrin A bü fi¡n wqn n| Idl-blnrin Awgn mejeejl ñmóm¡ojrl süngbér€ gmg fibg ni wqn nl kl wqn wáá ge

Translation Kókó agg gúrUkan Ogédégede n'igedé Backwards do one take Oñsa dancing steps

These were Ifá's declarations

to them at Idl-künrin

(male

genitalorgans) And to them atldl-blnrin Both are lamenting their inabilityto bearchildren They were advised to offergbg

The couple was newly married. They were eager to bear children. They tried everything that they knew without success. They used several medicines without any pos¡tive result. Tired of their childlessness, they both wentfor Ifá consultation. The Awo whom they went to meet informed them that they were worried and sad because they had no children. They assured them that they would bear many children in their lives. They were however told that the two of them were not sincere to each other, and that was why they were having

276

li

oo,r"¡,

problems. They were warned that without cooperat¡on with each other, the desire to look for pregnancy and any ch¡ld was hopeless. After this they were advised to offer gbg with four rats, four fish, two hens and two guinea fowleach. The couple offered this gbg but they did not heed the warning of the Awo which asked them to be sincere and cooperate with each other. Much as they tried, it was impossible for the woman to become pregnant.

warning,

I

One day, the couple sat down and decided to give the advice of the Awo a trial. They began to cooperate with each other. They were sincere to each other. The couple stopped all forms of extra-marital activities. There was nothing one did outside the knowledge of the other. Two months after, the woman became pregnant. The couple could not believe that it was truly a viable pregnancy. They went to their Babaláwo for test and confirmation. There it was confirmed that the woman was indeed pregnant. Soon after, she gave b¡fth to a bouncing baby. The couple was full of joy. They then realized their mistakes. They vowed never to repeat such mistakes. From

then onwards, getting pregnant or giving b¡fth to children was no longer paft of their worries. They were both singing and dancing and praises to Ifá.

giving

Kókóagggúrúkan Ogedegedenlgedé Fgn-eyln ¡aáÍjó Orlga sl Dlá fün won nl ldl-künrin Abü fitnwqn nl ldl-blnrin Awgn méjéejl ñmómi ojú süngbéré gmg fbg ni wqn nl kl wQn wáá $e WQn gb'$bo, wQn

rrl'bg

t

r

''.

lgba ffi ti jg Qkan la o r'Qmg bl Igba ül dI mejl la tó ñ bl'mo o

Translation Kókóagggúnlkan Ogedegede n'lgedé Backwards do one take ORsa dancing steps These were lfá's declarations to them atld'i-künrin And to them atldf -blnrin And to them at both lamenting their inability to bear

277

children

(


They were advised to offer gbq He complied When the genital was singular, there was no child

But when the genital became

a

couple, we were

blessed

with children

Ifá says that the couple for whom this Odü is revealed shall be blessed with children. They should however be honest and sincere with each other. With these child bearing is assured. Those engaged in joint ventures are also advised to cooperate with each other and be honest and truthful. If they do, success is guaranteed.

Ifá says that it foresees success for a couple who had come for Ifá consultation. Ifá says that the two of them shall succeed together in

their various fields.

Ifá says that the woman would realise her potentials to the optimum if she takes to trading. The man has the potential to become a big time industrialist. The man shall have either a street or an establishment of Iike nature named after him. Ifá says that the two of them shall be very popular and their popularity shall out live them.

Ifá says that there is need for them to offer gbg with four white pigeons each. A stanza in Od-Ue¡f laying emphasis on these asseftions says:

$ókótó láá p'ilé awqn Bó bá d'óké tán A gb'odó A gb'olo A gb'Odü keke baba lgasun üá fün Akesán Tl ñlg re€ je baále oje A br¡ fun aya rg Tl ñlg rQQ dá'ja Fbq ni wqn nl kl wgn wáá $e

278

itr oo,r"¡,

Translation With a narrow base do we knit a net When it reaches the top It will be wide enough to contain a moftar And contain a grind stone And a cauldron, the father of the soup-pot. These were lfá's declarations to AkQsán When going to become the market chief And to his wife When going to establish her merchandise They were advised to offer gbg. AkQsán and his wife wanted to know which of the business fields available,

that would bring them the highest success in their lives. Consequent upon this, they went to the group of Babaláwo ment¡oned above for Ifa consultation. The Awo assured the couple that they would not only be successful in life, but that their success and popularity would out live them. They were advised to cooperate with each other at all times and that one must never hide anything from the other. They advised the husband endeavour to establish a huge business concern where people would coming to transact various types of business. The wife was also advised to engage in trading and other types of merchandise. If they could do this, they were assured that they would be exceedingly successful. In order to ensure the success of these ventures, they were advised to offer gbg with four white pigeons each.

to be

First, the couple offered the gbg, second, AkQsán went to look for a large piece of land close to QyQ town. He cleared the land and several stalls. Many market- women came to rent the stalls from AkQsán. The place soon became known as AkQsán Market. His wife divided the stalls into several segments for yam sellers, pepper sellers, cloth sellers, meat sellers, goat sellers, foods stuff sellers and so on. Soon she too became the leader of the market women, Both of them became very successful and wealthy. When they died, the market was still known as AkQsan market up till today.

created

The couple were full of praises to their Awo for giving them advice 279

which

i

I

I

i


later enabled them to realize their full potentials in life which in turn made then accomplish what their destines had sent them into the world

to do. $ókótó láá p'ilé áwQn Bó bá d'óké tán A gb'odó A gb'glg A gb'Odü keke baba Igasün Dlá fün AkQsán f i ñ19 ree je baálQ ojá A bu frln aya rg I'i nlg rQQ dá'ja Fbq ni wQn ff ki wQn wáá ge WQn gb'€bg, wQn rú'bg AkQsán ñ d'ádé Aya rQ ñ dá'ja Ero lpo ero Qfá F wa wo olóÍ-ire él rée ñdá'já

Translation W¡th a narrow base do we knita net When it reaches the top It will be wide enough to contain a mortar And contain a grindstone And a cautdron, the father of the soup-pot These were lfá's declarations to Akgsan When going to becomethe market-chief And to his wife When going to establish her merchandise Theywere advised to offerebq They complied Akgsan was adorning a crown And his wife was establishing merchandise Travellerto lpo and Qfa towns Come and behold a lucky woman who was establishing merchandise

280

4* oo,r"¡,

Ifá says that for the couple who was prepared to follow this line of business and endeavour and at the same time, follow the advice of the Awo there no limit to their capability to succeed in life. Ifá says that it foresees victory for the person for whom this Odü is revealed. Ifá says that this person will overcome his/her enemies. There is need for the person for whom this OdO is revealed to use his/her mouth to deliver himself/herself. He/she must be talking boldly at all times. By so doing, his/her adversary shall be scared away. There is also the need for him/her to sfhr oneFgoat, one cutlass or sword and money as ebo, He/she also needs to Ogr:n with one cock, palm-wine, roasted yam, roasted maize, palm oil and so on. If all these can be done, then victory is assured. On these,Od-Me¡ says:

is

(

8.

serve

Qdldl nll fgnu ara rQ dlgun Qwawa nff fohün ara re bu yQrl fni gbóhün olóbüró lókééré A nl bl ó térin Ó pq ju eJQn lg o Ib¡ kl olóbüró ba sl Ko má tó adle o D,lá fün lrin-wQnwQn Tll g'gmgkünrin Ogun Igbatl ñbe láar¡n Qt¡r fbg ni wQn nl kó 9e

t

i 1

Translation A cork uses its mouth as seal against uprising Qwáwa,The Tiee hyrax uses its voice as weapon against He who hears the voice of Olobüro bird from He would think that if the bird is not as big as an It will certainly be bigger than a buffalo Where Olóbüró couches, it is not as big as a hen These were lfá's declarations to lrin-wQnwqn The son of Ogrtn When he was in the midst of enemies He was advised to offer gbg

its

enemies

afar elephant

t \'

Irin-wQnnwQñ, the gun, was the son of OgUn. He was living and sleeping in the midst of enemies. He was being threatened with death, injury and persecution. Unable to withstand all these threats anymore, he went

for

281

i!


Ifá consultation; Would he be able to overcome all his enemies? Would he out-live them? Would he be able to change his position as the persecuted to that of an aggression? Would he be able to have full control of his destiny? Would he be able to make all his enemies shake and tremble whenever they encounter him? These questions and many more were what pre-occupied the mind of Irin-wonnwon when he approached the group of Awo mentioned above for solution to his problem. The Awo assured him that he would surely overcome his enemies. He was told that all his enemies would not only tremble when they got in contact with him, but would always maintain a good distance from him. All these enemies,Irin-wQnwQn was told, would create chance for him to operate. He was assured that he would always have his way. He was however advised to offer gbg with one he-goat, one cutlass, one sword (or improvised cutlass and sword if original ones cannot be found. A wooden cutlass and sword may even be used) and substantial amount of money. He was also advised to feed OgUn with one cock, palmwine, roasted y?ffir roasted maize, palm oil, a bottle of gin and so on. He complied. After this; he was instructed to use his mouth to talk at all times when his enemies are around. He promised the Awo that he would give their advice a trial.

Shottly after this, his enemies came to him with the purpose of inflicting on him a deadly blow. As these enemies moved closer to lrin-wónwQn, fear enveloped him. Suddenly, he remembered the advice of the Awo. Not sure of what to expect, he let out a big shout. One of his teeth shot out and hit one of his enemies in front of him in the throat. The enemy dropped dead. He let out two more shouts and two more enemies dropped dead. This action emboldened him and he kept on shouting and his enemies kept dropping. Several were confirmed dead, several more fatally wounded while all the others scattered in fear and confusion. Ever since that time all the enemies offrin-wQnwqn learned how to avoid him so as not to cause themselves bodily harm or even lose their lives altogether. That was howlrin-wQnwQn, The Gun, was able to use his mouth to overcome his enemies. He was thus dancing, singing and giving praises to Ifá and Ogún his father for turning him from the persecuted to the

282

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oo,r"¡,

persecutor. Merely see¡ng him makes his enemies shiver and apprehensive. Qdldl nfffgnu ara redlgun Qwáwá nfffohün ara rQbuyQrl Fn¡ gbóhün olóbüró lókééré Anl blotérin Ó pQ ju eJQn lg o Ib¡ k¡ olóbüró ba sl KO má tó adle o Dlá fün lrin-wqnwqn Ttl q'gmgkünrin Ogrtn Igbatl ñbg láárin Qftl lbg niwqn nl kóge Ó

gb'Qbo, ó

nl'bg

Ibgn l'ápátl Ibgn kó I'apati Enlkan o le j€ kl wqn d'ojrl lbgn kg oun

Translation A cork uses its

mouth as seal against uprising

Qwáwá, The Tree hyrax uses

its voice as

weapon against

¡ts

enemies He who hears the voice of Olóbüró, the bird from afar He would think that if the bird is not as big as an elephant Itwill ceftainly be biggerthan a buffalo Where Olóbüró couches, it is not as big as a hen These were Ifá's declarations to lrin-wgnwQn Theson of Ogun When he was in the midstof enemies He was advised to offer gbg He complied Whether a gun is loaded or is without bullets Nobody will allow anyone to point it in his/her direction

Ifá says that the person for whom Odt-we¡f is revealed will make his/her enemies tremble in his/her presence. Ifá says that all his/her enemies will fear to confront him/her or look at him/her in the face.

9.

Ifá says that it foresees victory over all adversar¡es for the person for whom this Odü is revealed. Ifá says that all his/her enemies shall shiver anytime he/she talks or shouts at them. Ifá says here also that

283


he/she need

to

use his/her mouth

to talk and defend

himself/herself. By so doing, victory is certain.

is

Ifá says also that there is the need for the person for whom this Odü revealed to offer gbg with one ram and monetary equivalent of 2or0oo cowries. There is also the need to feed gángó with one cock' 200 pebbles and money. If these are done, all adversaries shall be forced to fear and respect the person for whom this Odü is revealed. On these, Od'i-Me¡l says: Qdldl nfl fgnu ara rQ dlgun Qwáwá nff f'ohün ara rQ bu yQrl fni gb'óhün olóbüró lókééré A nl bl o térin ó pQ ju gfQn 19 o Ib¡ kl olóbüró ba sl KO má tó adlg o Dlá fün Arlra-gaga Tfl g'gmgkünrin Qrun Igbatl ñbe láárin o,tá fbg ni wqn nl kó 9e

Translation A cork uses its mouth as seal against uprising Qwáwá, The Tree hyrax, uses its voice as weapon against its enemies He who hears the voice of OlóbürO bird from afar He will think that if the bird is not as big as an elephant It will ceftainly be bigger than a buffalo Where Olóbüro couches, it is not as big as a hen These were Ifá's declarations to Añra-gága The son of the Sky in Heaven When he was in the midst of enemies He was advised to offer gbg

Anra-gagá, the Thunder, was the son of the SW in Heaven. He has several enemies who thought of nothing but evil aga¡nst him. They never wished him well in anything whatsoever. Consequent upon this, Arirá-gágá went to the group of Babaláwo mentioned above for Ifa consultation. There he laid bare his problems, how he had helped

284

ii oo,r.¡, facilitate rainfall which susta¡ned human beings here on eafth and how human beings thought of nothing but evil against him. He pleaded with the Awo to help him overcome all these enemies. The group of Awo consulted Ifá and Odt-welf was revealed. They informed Anra-gagá that even though he was right in the midst of enemies, he needed not enteftain any fear. He was assured that he would certainly overcome all these enemies. He was advised to offer gbg with one ram and 2O'OO0 cowries monetary-value (The client also needs to feed $angó with one cock 200 pebbles and money). He complied. He was also advised to open his mouth always to defend himself. He was told that by shouting at his enemies, they would be able to recognize the force in his body and they would be forced to respect and fear him. He also agreed to give this advice a trial.

Soon after, his enemies gathered together to plot against him, out of annoyance, AFlrá-gágá roared at them. As he did this, fire gushed out of his mouth and one of the stones with which he offered his gbg landed in the midst of his enemies. They all scattered for cover in awe of his newly found energy. Ever since that time, nobody dared to plan any evil against Añrá-gágá for fear of being wrecked with untold havoc. The pebbles with which he offered gbg that day soon came to be known as Thunder stone. That was how Ailra-gaga the son of the Sky in Heaven became victorious. Since that time, Añrá-gágá depended on nothing and no other person except $ángó, the Deltyfrom whose kingdom his powerwas derived. Qdldl nll fgnu ara rQ dlgun Qwawa nfi fohün ara rq bu yQrl nni gb'óhün olóbüró lókééré A nl bl ó térin Ó pq ju e,fQn 19 o Ib¡ kl olóbüró ba sl KO má tó adle o Dlá fün Arlra-gaga Tff g'gmgkünrin O¡un Igbátt ñbg láárin ott Fbq ni wQn nl kó 9e 285


Ó gb'Qbo, ó rü'bg

Bl n o I'ebq Bl n O l'óOgün Arlrá-gágá tl mo gb'Qkán lé tó ñt'émi o

Translation

.

A cork uses ¡ts mouth as seal aga¡nst upr¡s¡ng Qwáwá, The Tree hyrax, uses ¡ts voice as weapon aga¡nst its enemies He who hears the voice of Olóbüró bird from afar He would think that if the bird is not as big as an elephant It is ceftainly bigger than a buffalo Where OlóbürO couches, it is not as big as a hen There were lfá's declarations to ArTrá-gágá The són of the Sky in Heaven When he was in the midst of enemies He was advised to offer gbg He complied Even if I am not sure of the efficacy of offering ebQ Or even the power of strong charms $añgo whom I rely upon is enough for me

Ifá says that the person for whom this Odü is revealed shall use his/her voice as defense against enemies. In his/her mouth lays power and victory.

10. Ifá says that, for a man for whom this Odü is revealed, the question of mate selection has been a course for concern for him. He has been preoccupied with howto get his own befitting spouse. Ifá says that he will meet two women; one is very beautiful, while the other is from a very influential home. Either of them is suitable for him to marry as both women have the potential of being very rewarding to him. Ifá says that he may marry either or both of them depending upon the values of his society, especially on polygyny. If polygyny is allowed in his society, then, both of them have the potentialof being of benefitto him. There is the need for him to offer gbg with one goat, two hens, 286

*i oo,*"¡,

four rats and four fish and money, He also needs to feed Ifa with four rats, fourfish and one hen. On these, Ifá says: tó bá rr dun Babaláwo Oun náá nl ñ dun Ifá QrQ tó bá ñ dun Onlgégün Oun náá nl ñ dun gsanyln Qrq tó bá n dun Ajg Oun náá nl ñ dun Omüsü ldl i rQ Ddá fün Qrünnrilá Baba ñ sunkún alál l'óblnrln o Fbg ni wqn nl kó ge QrQ

TransJation Whatever is causing a Babaláwo grief It is also causing Ifá grief Whatever is causing grief to an herbalist

It

is equally of grief to Qsanyin, the Deity of Herbs and

medicine Whatever is bringing sorrowto a witch It is at the same time causing sorrow to the tail-feather of her witch bird These were Ifá's declarations to Qrünmila When he was lamenting his inability to secure a suitable wife for himself He was advised to offer gbg

Qrunmila was always complaining that he had no wife. He was always lamenting his inabiliff to secure a befitting wife of his own. Whenever any of his friends advised him on any other essential thing in life, he would respond that what was most important was for him to secure a suitable wife and all other good things of life would follow it. Before long, all his friends and acquaintance came to realize that his primary pre-occupation was for him to geta wife. One day, Qrunmila decided to do morethan complaining bytaking practical steps on how to get his prayers answered. He therefore went to the group of Awo mentioned above, who were his former students; would he be able

287


to have his own wife in life? Would the wife and the children be his true companions? These and many more were the questions he asked during Ifá consultation. The Awo assured Qrunmila that his worries would soon be over. They told him that he would not get only one wife, but that there were two women coming his way. He was advised to be hopeful and to offer gbg with one goat, 2 hen, four rats, four fish and money (The client for whom this Odü is revealed also needs to feed Ifá as stated above). He complied. When he was about to leave the home of the Awo, he was told that one of the women that would come his way would be extremely pretty while the other would hail from highly respected home. Qrünmilá thanked the Awo and leftfor home.

Not too long after, Qrünmilá met a very beautiful damsel. Both of them showed interest in each other. Soon after, all marriage rites were formalized and she became Qrünmilá's wife. A shoft while after the first marriage, cC met another woman who was a princess and he propositioned her. She agreed. The parents were contacted and allthe marriage rites were also formalized. That was how Qrünmila who was a bachelor barely 12 months back became the proud husband of two women within a year. Orünmila was thus singing and dancing and praising the competence of Ifá and his ex-students. QrQtó bá ñ dun Babaláwo Oun naa nl ñ dun Ifá QrQtó bá ñ dun Onlgegun Oun nae nl ¡tdunQsanyln QrQtó ba n dunAjq Oun naa nl ñ dun OmUsr¡ldl i re Dfá fün OrUnnrila Baba ñ sunkún alál l'óblnrln o gbg ni wqn nl kó sp Ógb'Qbo, ó rrl'bg Igba tl yóófQ€

Ófefl$wá l'óblnrln 288

itr oo,r"¡, O si

fiApérétll s'gmggba g'aya

Erolpo, ero Qfe Fwá bá ni nf wó,wQlre

Translation Whatever is causing grief to a Babaláwo It is also causing grief to Ifá Whatever hufts a herbalist It is surely hufting Qsanyin, the Deity of Herbs and medicine Whatever is brínging sorrow to a witch It is at the same time causing sorrow to the tail-feather of her witchcraft bird These were lfá's declarationsto Qrünmilá When he was lamenting his inability to secure a suitable wife for himself He was advised to offer gbg He complied When hewasto marry He got married to a beautiful lady And when hewasto marryagain He took Apéré, a princess as wife Travellers tolpo and Qfa towns Join us in the midst of abundant Ire

Ifá says that the main cause of concern of the person for whom this Odü is revealed shall soon be over.

Ifá also says that the person for whom this Odü ls revealed shall soon be blessed with two prospective women. Both are good and rewarding. The women will prove to be good compan¡ons, caring lovers and mothers of h¡s children.

11.

Ifá says thatthere is need for a young unmarried woman to offer gbg in order for her to be able to stay in one man's house and give bifth to all her children there. This is in order to prevent her from moving into one man's house today, only for her to be driven out of the matrimonial home after the birth of one child. If this is not addressed, it may lead to a situation where she would give birth to four or five children for four or five different men.

289


In the same ve¡n, Ifá says that there was a woman who had already given b¡fth to four children where this Odü is revealed. This woman needed to be advised to gather her children together in order for her to enjoy her children and for her to have peace of mind over her children.

If all these children are together under one roo[, Ifá says that this woman still needed to be advised not to instigate them against one another. The woman must be advised that if the children failed to cooperate with each other, the woman is responsible for this as she is the one dividing her children. If she did not desist from this attitude, she may know peace again in her life.

There is the need for this woman with four children or the unmarried woman to offer gbg with one he-goat, four cocks and money. There is also the need for her to feed Ifá with four rats, four fish, one hen and money. On allthese,Ifá says:FQnránkün kan ówú lo so ilé ayé ró

DláfünOnlkl-Qla Tl ñw'QkglmQrán-án yán Sbo ni wQn nl kó 9e

kiri

Translation Only one strand of string was what was used

to

suspend the

eafth This was lfá's declaration to Onfld-Qla When looking foran ideal husband She wasadvised to offergbg

When she was young, Onfki-Qh had one ambition in life. She wás determined to make a good home and be a perfect housewife and caring mother to her children. One day, she wentto the Awo mentioned above for Ifá consultation. would her dream of being a perfect home maker come true? Would she be able to live happily with her paftner? Would she be comfoftable in her matrimonial home? Would she bear great children? Offld-Qla was assured that all her children would be very influential in life. They would be very popular and highly respected in their various undertakings in life. She was however advised to ensure that she gave bifth to all these children in one home by rnaking sure that she avoided any

294

ii

oo,r"¡,

form of conflict or m¡sunderstanding which may lead to her pack¡ng out of her matrimonial home unceremoniously. The Awo warned her that this might lead her into a situation where she would be changing husbands as if she was changing her wrappers.

In order to avoid this unpleasant situation, she was advised to offer gbg with one he-goat four cocks and money. She was also advised to feed Ifá with four rats, fourfish one hen and money. Instead of heeding the advice of the Awo, Otfld-Qla felt that she was capable of avoiding anything which might lead to misunderstanding or quarrel between her and her future husband. In this wise, she felt that it" was unnecessary to waste scarce resource on the procurement of all the gbg materials. She also felt that the Awo must be cheats for demanding for all those items simply because they wanted to offer gbg for her against broken home. She therefore resolved not to offer the ebo. All entreaties to herto have a change of mind fellon deaf ears. A shoft while after her encounter with the Babaláwo and her refusal to offer gbQ, Offld-Qlá travelled to Qtun town. There, she met one man whom she

loved. Before long, they became husband and wife. They were living very happily. She was known to be a very good cook. She was neat and she made sure that all her environment was clean at all times. She washed her husband's clothes regularly; she was respectful to her husband and allthe members of his family. In return all her neighbours loved her and respected her. They were all very proud of her and they referred to her as a perfect example of how a housewife oughtto be. A few months after she got married, she became pregnant. Her husband was very happy and his entire neighbours were congratulating him on his good luck. She soon gave b¡fth to a bouncing baby boy. The baby was named Efl-Ogbe. The joy in her matrimonial home was increased several times over. The citizens of Qtun did not consider this child as the personal gift of Orfld-Qla and her husband; In fact, they saw the baby as E¡)-Ogbé, gmQ wqn lódé óJün meaning, Ejl-Ogbé their child in Qtrtn town". That was how the situation was for a long time in Qtun town.

291


One day however, Onll{-Qla's husband went outto work. Before his return, his wife had prepared his favorite food ready. On arrival, she placed his food on the mat for his consumption. When the husband tasted the food, he felt that the salt was not enough and demanded for more salt. His wife was at the backyard. He asked one of his female relations to bring him a pinch of salt in order to bring the soup to his taste. The relation went and brought the salt. As he was about to put the salt into the food, his wife entered his room and saw him and his relation together. She demanded to know why her husband was adding salt to the food and she was told that the salt was not enough. Something told Orfld-Qla that it must be the female relation who had been instigating her husband against her since her husband had never complained against her cooking before. Before she could realize what she was doing, something snapped inside her brain and she gave the relation a big slap. This drew the attention of all those present in the house to her husband's room. As they were trying to calm her down she was just kicking, slapping, bitting and abusing everyone. When they got tired of her action, theythrew her out of the house. Out of anger, she packed all her belongings and left the town altogether.

When she returned to Ile-IfQ, her parents' hometown, all appeals to her to let there be a peaceful settlement was rebuffed. She kept saying that the people in Qtun town had conspired against her. When the citizens of Qtun town sent delegates to come and appeal to her to let bygone be bygone, she refused to listen. They begged herto consider herson whom she left behind at Qtun. She refused.

When she discovered that those coming from O¡un town to plead for a settlement were getting too much, she decided to leave Ilé-Ifg, and travelled to Apá town where she made up her mind to settle down to a new life. When she reached this town, everybody welcomed her. She soon became the toast of every home. Later, she got married to another person in Apá town. She soon became pregnant. She delivered another bouncing baby boy. The baby was named QyekU-Mé¡).

And as in Otun town, the citizens of Apá town considered Offld-Q|á's baby as the child of the whole town. They therefore named him O3Qkrl-Mé¡), gmg wqn lódé Apá meaning Qygkú-Méjl their child in Apá town, And also as

292

,tl

ll

Qdi Meji

in Qtun town, everybody loved herand adored her.

One day however, her husband had some friends who came to visit him. She was introduced to these friends. After the introduction, she left for the kitchen to prepare food for her husband's visitors. The visitors and her husband remembered some old jokes of theirs and they all burst into laughter. Hearing this, something snapped inside Onlld-Qh's head. She saw their laughter as making jest of her. She grew so annoyed that her husband could subject her to ridicule in the midst of his friends whom she just knew for the very first time. She went into the kitchen and carried the water she had been boiling and stamped out the fire and began to pack her belongings. Before she left the house, she went to confront her husband. She poured all her venom on her husband to the chagrin of everyone present. When these friends tried to appeal to her, she pounced on them

too and left the house, leaving her son behind. Again, all effofts to reconcile them failed. She returned to llé-Ifg to live. Many people came to beg her to return to Apa she refused. But when she was ready to go back to her matrimonial home, her husband was no longer ready to accept her as wife. She too began to send people to plead with her husband on her behalf butthe husband refused to listen. Soon aften¡rard, she left Ilé-IfQ again forlgodo town. And again, she was well received in this new town. She soon got attached to a man and before long she became pregnant. She gave b¡fth to yet another baby boy. The baby was named lwó¡'i-Mé¡). And again, the baby was known as \wOrlMé3), gme wón lóde fgódó," meaning lwórl-Méjl, their child in IgOdó town. She was enjoying the cooperation and suppo¡ts of everyone in this

town. Offld-Qla had been living happily in Igodó town until one day when she went to the market in another town to help her husband sell his farm products. On her way back to the house, a heavy rain fell and the stream which she would have to cross before she could reach home became impassable due to heavy flood rushing into the stream. She had to wait until the rushing of water in the stream abated. It was dark before she reached home.

293


To her surpr¡se however, there was no rainfall in IgOdó. When she explained to her husband that she was held up by heavy rainfall her husband shouted her down, that she was a liar. He concluded that she had cheated on him. She knelt down, begging her husband to please investigate what she had said before taking fu¡ther action. Her husband refused to listen. Then she remembered that one of her husband's bossom friends also went to the market to transact business on that day. She asked her husband to go and inquire from his friend in order to asceftain the verity of her statement. This only worsened the matter as her husband concluded that his friend must have been her secret lover. While she was still pleading with him, something snapped in his head and he began to throw all her belongings out of his home. All entreaties failed to yield any fruitful result. She therefore returned to llé-Ife, a very sad woman indeed. She also left herson behind.

After sometime, she again made up her mind to travel out of Ilé-Ife to try her luck elsewhere. This time around, she went to Eju town. As usual, she was well loved in her new abode. Everyone respected her. She soon got another man who showed interest in her. She later became pregnant and gave b¡'th to a bouncing baby boy again. This child was named Odf-wle¡). And yet again, the citizens of EjU considered the baby the gift to the whole town. They therefore named him "Odf-Mé¡), gmg wqn lódé Eju" meaning OOt t"te¡ their child in Ejrt town. This was done in order to give her honour and in appreciation of her exemplary character and good qualities. She was living quiet happily in Eju town. She was convinced that she had learnt her lessons and that she had to put behind her the bitter experiences of Qtun, Apa and Igodo towns. She assured herself that E¡ü town was where she would live the rest of her life.

Then one day, one of her husband's relatives who had been envious of Onlld-Qh's rising profile in the town went to gather people together and told them that she had a dream that confirmed to her that Offld-Qlá was a wicked witch who had been using her apparent good characters and cheerfulness to cover up her wickedness. She claimed that Offld-Qla had been using the destinies of other women in the town to enhance her good 294

trtr

oo,r"¡,

foftunes. She claimed that it was this evil power that

On'ild-Qla had been using which did not allow her husband to see anything bad that she OffldQlá had done. The relative wentto the e*ent of saying that Onfld-Qlá was

the person directing and controlling the mind of her husband and other relatives.

In the end, everybody agreed thatthere was sense in whatthis relative had said. They reasoned that nobody could know Offl{-Qh better than her husband's relative. They therefore concluded that Onlld-Qh must leave their town for them. They recruited other women and agreed to converge at the frontage of Offkl-Qlá's home at dawn the next day. Most of them did not sleep. At the first cock-crow, all the women began to assemble at their predetermined place. Their shouting woke everyone up in Offld-Qlá's house. They demanded forcefully that Onll{-gla must be handed over to them for punishment as she was the brain behind all the woes of the town. Offld-Qh could not believe her ears; she thought that she was in a dream. To make matter worse, all her friends and close acquaintances were among those demanding for her to be punished. Her husband refused to hand her over to them. In the end, a compromise was reached; she would not be punished again but she must leave their town immediately. That was how Offld-Qh left EjU leaving behind Odl-Mé1T and all her other belongings. She returned to llé-Ifq a shattered woman.

A few days after her arrival, her relatives called her and asked her to tell them what went wrong again. She narrated all her ordeals to them, starting from her experience in QtUn town, to what she encountered in Apá town, and then that oflgódó town and to the humiliations she received at E¡u town. Even though the relatives sympathized with her, they however concluded that she was the one who could not make a good home. They therefore advised her to forget about traveling out of llé-Ifg again and concentrate on how to make the best use of what remained of her life. She agreed with her relatives. One day, as she was ruminating over her life, she remembered the warning of the Awo and wept bitterly. I[ dawned on her that had she offered the ebo as prescribed, she would not have experienced all what she had gone

295


through. Alas, itwas simplytoo

Iate to make amends.

Her four children grew up differently. They did not have much in common

except that they were all born by the same mother. They had different experiences, different outlook towards life and different approach to things. However, the four children grew up to become great men in their various fields of endeavour in life. Offld-Qh regretted that she could not pafticipate in their upbringing. She also regretted that they were not in the same place, born to the same person and trained under the same roof. She felt that if she had offered one he-goat and four cocks as gbg and had fed Ifá with four rats, four fish and one hen the story would have been different. And again it was too late to make amends. She lived with the regrets for the rest of her life. FqnránkUn kan Owú lo so i|é aye rO Dlá fün Onlkl-Qle Tl ñw'Qkg lmQrán-án yán kiri lboniwqn nl kóqe Ó kg'tl Qgbgnyin 9'ebg ó bl Ejl Ogbéfün wgn l'ódeO¡rrn Ó bl Qyqku-Méjl fün wQn l'ódeApá Ó bl lworl-méil fün wqn l'óde lgódó Ó bl odl Méjl fün wqn l'óde Ejü Rfrú gbg nll gbe'ni Erü átükégü á dá hdajü Onlkl-Qlá ¡ bá teté mq I ba waa fowó s'árúfi n ebo o

Translation Only one strand

of string was what was used to

eafth This was lfá's declaration to Offld-Qb When looking foran idealhusband She was advised to offer gbg She refused to comply She then gave bifth to E¡T Ogbé for them at OJUn town And QyQktl-Méfl forthem atApátown AndlwOfi-mé¡I for them atlgOdó town And Odl Mé¡) forthem at Eju town Offering of gbg isverysupportive

296

suspend the

i4 oo,r",, To give érü

to E9ü in very rewarding

Offki-Qla known this before it was too late She would have spent her money to offer gbg for her life to be more fruitful Had

Ifá says that it will not allow the person for whom this Odü is revealed to regret. She however needs to offer gbg as prescribed here so that she too can have a say in the up-bringing and eventual success of her children in future. This is because whether the woman participated in the upbringing of her children or not, they would all succeed and she would not be able to beat her chest in future that she had any meaningful contribution to the success of her children.

L2. Ifá says that it foresees the Ire of a new baby for the person for whom this Odü is revealed.

Ifá says that this child shall be very influential in life. The child shall be known the world over. They should take proper care of this child when it comes because the child would be extremely successful in Iife.

Ifá says that there is the need to offer qbg with one ewe | 2OO big needles, and 1O yards of white cloths and money. On this, Ifá says: f'ojrt tan'ná QlqbQn-ünbgn-ün nff fapa mejeéfl lu gbedu Ajlja gogoro, Awo ilé Ajlgunwa Dlá fun Ajlgúnwá lgbaü rr t'Ikqle Qrun bQ w'áyé Fbq niwQn nl kó 9e Fse rug nfi

Translation The broken surface of a brass shines like ember The large beetle uses its two wings to buzz like one beating the gbQdu drum The tall, slender A¡Tjá staff, the resident Awo of Afigunwá (He who sits in royal Splendors early in the morning, another 297

lfa D¡da: An invitation fo lfa Consultation

name of the sun). He was the Awo who cast Ifá for AJigrtnwa When com¡ng from Qrun to Aye He was advised to offer qbg AJigunwa was coming into this world from heaven. He wanted to know what his chances of success would be. He therefore went to the Awo mentioned above for Ifá consultation. The two Awo assured him that he would be highly respected and honoured. He was told that he would have a very rewarding stay on Aye (Earth). He

was advised to offer gbg with one ewe, 200 big needles 10 yards (meters) of white cloth, and money. He complied. When he set out on his journey, the white cloth with which he offered the gbg was spread over the sky, 200 needles was shattered around him and they became the sun rays while the ewe with which he offered qbg ensured honour and prestige for him. He discovered that no force or energy was as great as his. He therefore decided that there was no need for him to be physically present on eafth, rather, he chose to be sending his rays and the energy was felt everywhere.

Ifá says that the chlld in question would be greater than all his colleagues. He would also be greater than his two parents. His reputation would be felt the world over. The force of the Sun is felt in every nook and corner of this world.

fojrr tan'ná QlQbQn-ünbgn-ün nll fapá mejeéfi lu gbQdu Fs€ lde nfl

Ajlje gogoro, Awo ilé AilgUnwa tXá fün Ajlgúnwá T¡ ñtl IkQlé Qrun bQ w'áyé fbo ni wqn nl kó 9e Ó gb'gbo, ó rú'bg Ko p€ ko jlnná F wa bá ni nl wO,wQ ire WO, wq ire l'ér€ QpQ n'tfg

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oo,*",,

Translation The broken suface of brassshines like ember The large beetle uses its two wings to buzz like one beating the gbQdu drum The tall, slenderA¡)ja stafl the residentAwo of Aj'igúnwá He wastheAwo who castlfá forAigúnwá When coming from Qrun toAyé He was advised to offergbg Hecomplied Nottoo long, and nottoo far Joín us ín the midstof all Ire

Ifá says that the person for whom this Odü is revealed needs not travel outside the shores of his or her fatherland before he/she will succeed. Ifá says that it is in one spot that he/she stays that he/she will be getting all the Ire required in life.

13. Ifá says that the person for whom this Odü is revealed shall be victorious in serious dispute with others. This dispute may or may not involve litigation. Ifá says that the case in question will be very tough but with appropriate gbg, he/she or the group who had come for Ifá consultation will be victorious in the end. Ifá says that he/she was on the right path, but there is the need to offer gbg in order to prevent any unforeseen event or miscarriage of justice which may make him/her lose the case. There is need to offer gbg with one hegoat, yams bean, ma¡ze grains and money. There is also the need to feed Egu with one cock and money. The moment all these are done, victory is assured. On this, Ifá says: Igbln o pTlQaró nl dldá AféébOjOO pll$Aran nl wlwá A kff gb'ojú u fifo l'ádle agádá Tani I gb'ójtl u ylyan l'álággmg? DláfünAfeébojo Tl ñlgsllkúnlQejQ fbg niwqn nl kó $e

299


Translation

.

The snail did not originate the aft of dye-making And Afééb0jó rat did not originate that of burrow-making We cannot rely on a tied hen to fly Who dare count on a chameleon to match briskly? These were the declarations of Ifá to AféébOj0 When going to appear in a litigious matter He was advised to offer gbg

Afeebójó was a rat of royal descent. He was very handsome and very hardworking. His hole where he lived was always magn¡ficently constructed. One day, out of €ñW, some other members of the rat family went to report him to King Leopard that AfeebÓjÓ had no respect for constituted authorities. They said that he was more of a problem than asset to the an¡mal kingdom. They impressed it on King Leopard that Aféébójó must, as a matter of urgency, appear before his majestic presence to come and defend himself. Hearing this, King Leopard promptly summoned AfeebOjó to come and defend himself. When he got the message, he decided to go to consult Ifá on the possible outcome of his being summoned. The Awo told him that some of his colleagues had gone to level some allegations against h¡m. He was assured that the judgment would be delivered in his favour. He was however advised to offer gbg as prescribed above. He complied and set out for King Leopard's palace. Two main allegations were levelled aga¡nst him: One, that AfeebÓjó resembled a squirrel and squirrels were living inside nests. Therefore, he too ought to be living inside a nest and not in a hole as his practice; and two, that he was the one who originated the bad attitude of digging holes and burrows to live in, thereby encouraging other animals to follow his bad example. His accusers concluded that he would either stop living inside a hole and begin to live in nests or leave the animals' kingdom entirely. Responding to the first allegation, AfeebOjÓ explained that living inside a hole was eintirely a matter of choice for him. He explained fuñher that it was more convienient for him to live inside a hole on the ground than 300

ii

oo,r"¡,

inside a nest, on a tree, in a rock, cranny, or ¡n any other env¡ronment. He said that as long as he did not impinge on any other animal's freedom or convenience, he saw no reason why he should stop living inside the hole. He gave the example of several animals such as the cat and the leopard; they belonged to the same family. One was living with human beings while the other was the king of the forest. Some birds choose to live in the forest, some in the savannah while others live in the house with human beings. Some rats of the same family were not living in the same environment. Some live in the house, with human beings while others live in the forest. These were not made subjects of litigation. Why then should he be singled out ? On the second allegation, he explained that his was not an exception. He said that among the rats, the big rat, and grass cutter and so on were also living in holes ever before he was born. Among the birds, the woodpecker was living inside a hole on a tree, Among beasts, the king leopard, lion and so on were living in holes. He contended that it would be unwise to assert that it was his bad habit that the King Leopard was immitating when the latter chose to be living inside a hole. He explained fufther that if a snail was broken, one would discover that there was blue dye liquid in its body. This cannot be constructed to mean that the snail was the originator of dye-making. He said that because he was living in a hole did not make him the originator of hole digging.

After this, Aféébójó rested his submission. King leopard adjourned his verdict till later in the day. Many Aféebójó antagonists went to King Leopard to influence him to find AfeebÓjó guilty. When the verdict came however, the judgement was in the favour of Aféébójó . King Leopard said that he found no substance in the two allegations levelled against AfeebOjÓ . Consequently, King Leopard declared that AfeebójÓ was free to construct his dwelling place as he pleased and in any place of his choice. He was thus singing and dancing and giving praisesto hisAwo saying: Igbln

0 pTlQaro nl

dldá

AféébOjO ó pllg Arán nl wfwá

301


gb'ojú u fifO I'adlg agada Tanif gb'ójrt u ylyan l'álággmg? DdáfünAféebojo Tl r1¡gsllkúnlQeje fbg ni wgn nl kó 9e Ógb'gborórú'bg A kff

Bl igu

bátat¡tn

Agb'áre rg l'ór{ Aféebojo Awo nl yóó maa j'ááre wgn B'éréé bá y'gmg tán Agb'arerQ l'órf Aféebojo Awo ni yóó maa j'ááre wgn B'ágbádo bá y'gmg tán Agb'are rQ l'órl Aféebojo Awo ni yóó maa j'ááre wgn

Translation The snail did not originate the aft of dye-making And Aféébójo rat did not originate that of burrow-making We cannot rely on a t¡ed hen to fly Who dare counton a chameleon to match briskly? These were the declarations of Ifá to AféébOjo When going to appear in a litigious matter He was advised to offer ebg He complied When theyam germinates Itcarriesalong its rightto live , Aféébójo An Awo shall always be given judgement over them When the bean germinates Itcarriesalong its rightto live Afeébójo An Awo shall always be given When the maize germinates It carries along its rightto live All hailAfeebOjo

3A2

li

oo,r"¡,

An Awo shall always be given judgement overthem

Ifá says that the person for whom this Odü is revealed shall come out victorious on the issue of any impending matter.

t4.

Ifá says that the person for whom this Odü is revealed is'a great person or a pótentially great person. The situation at present is such that thing are very tight for him/her. He/she is presently under someone whom he/she is higher or greater than. Ifá says that with appropriate gbg the situation will change and he/she shall be able to regain his/her independence.

On the other hand, Ifá says that the person for whom this Odü is revealed has under him/her someone greater or higher than him/her. Ifá says that this subordinate ought to be set free so that the person keeping him/her will not experience hardship, confusion or dilemma.

Ifá says that there is the need for the person for whom this Odü is revealed to offer gbg with one he-goat (16 palm coconuts one load of firewood and money. Paft of the he-goat shall be used to feed the Elders of the Night (the witches) while a cock shall be used to feed Epu Qdara. If all these can be done, he or she will regain his former status or independence. This is because he/she is not supposed to experience such hardship in the first place. On these, Ifá says: Odl lwo ¡lé glqf¡n Dlá fün Qló,fi n Tll yóó p'áróko ránrrge d Ajata Igbatl áwon ará llé-Ife ñbg nlgbá ñráyé osóko Fbq ni wqn nf kl wgn wáá ge

Translation Od'i, the residentAwo of QlQfin He was the one who cast Ifá for QlQfin

Who wanted to send a coded message to Ajaká the Qba of QyQ town

303


When the citizens of lle'Ife were ¡n pawnage to the QyQ people He was advised to offer gbg

Ilé-Ife was the origin of human civilization. That was where human beings first lived on eafth. All human beings migrated from this city. 0yó citizens also migrated from llé-Ife to their location. It could therefore rightly be said that Ilé-IfQ city is the mother of all communities on earth. All Qba were considered to be children of QlQfin the Qba of Ilé-IfQ.

It however

reached a certain stage in the history of Qyq town that it attained military and political superiority over all the communities around her. She subjugated them alland formed an QyQ Empire with her influence reaching far and wide. She also subjugated Ilé-Ife and forced her to be paying yearly IsakólQ (an annualtax paid in for by a vanquished community to a victorious community in recognition of the might of the latter by the former and in exchange for protection) during the reign of Ajaka as the Qba (Alaafin) of OyQ empire, the might and influence of 0, yQ Empire was at its peak. A¡ata ensured that all communities paid homage to QyQ on a yearly basis and they also brought their IsakólQ without fail. Whenever there was going to be any military expedition, A¡aka made it compulsory for all communities'able-bodied and welltrained men to enrolas soldiers. Failure to do these was viewed seriously and the punishmentwas severe.

when the time to pay the annual homage was at hand, QlQfin and his high chiefs felt that it was abnormal and in fact an abomination for QlQfin to be paying homage to one of his children. They there and then made up their minds never to pay homage or tax to A;aka as from that year onwards. There was a snag in this their resolution however; they had the political and military might of Ajaka and QyQ Empire to contend with. As a way out of this problem therefore, they summoned Odt-vte;t, the resident Awo of QlQfin for Ifá consultation: how would they regain their independence from QyQ Empire without having to confront her militarily? Was it even possible for Ilé-IfQ to retain her old glory in view of her present subseruient position? The Awo made it clear to QlQfin that Ilé-IfQ would surely regain her old glory

and independence without engaging in any military confrontation with anyone. He also told QlQfin that the respect as the father of all other kings

ii

oo,r"¡,

on earth wou¡d be regained and nobody would dare wage war against his kingdom or subordinates his kingdom again. He advised 9ló,fin to offer gbg with one he-goat and money. Qlqfin complied. Paft of the he-goat was used as Ipese for the witches. One cock was also used to feed Egu Qdara. When allthese had been done, Odf-Mé¡T advised them to go and secure 16 palmnuts, 16 coconuts a bundle of firewood. These were then sent to Ajaká ¡n QyQ with a message that he should use the coconuts in place of Ikin, to cast his Ifá that year. He should also give the bundle of firewood to his daughter who had just put to bed to make fire with which to warm herself. All these items were delivered to A¡aka in his palace.

When Ajaká took delivery of these materials, he became confused. He found it difficult to understand what they were supposed to mean. He summoned the QyQmé$, his high chiefs, for deliberation. They too could not make any sense of the materials. In the end they summoned the residentAwo of Ajaka for Ifá consultation: Qsa Awo ilé Ajaká Dlá fün 9bal€yQ Ajorl Oba aj'olu gmggbárale Eyl tf yóó j'ese yg'kün l'éJQ

Igbatl ógba árokoOló,fin tán Fbq niwgn nl kó 9e

Translation Qsá the residentAwo of Ajaka's household He was the Awo who cast Ifá for the Qba of Qyg, the shea butter eater

The Qba who eats the fruit of shea-butter tree for energy And eats his foods to develop pot-belly ¡n Qyq When he received a coded messagefrom QlQfin But did not understand what to make of the message He was advised to offergbg

Qsa informed Ajaka and his high chiefs that they were in a state of confusion over recent development. He explained that they subjected a group more

elderely and more honourable than them under their command. The group had however sent them a big warning that it was an abomination for children to order their elders around. He cautioned that it would be in their best interest to stop whatever they were doing as it would never pay them 305

lfa D¡da: An invitation to lfa Consuftation

to continue.

When Ajaká and his high chiefs explained that they had just been sent a present of 16 coconuts to be used to cast Ifá that year and a bundle of firewood to give A¡aka's daughter who had just put to bed, Qsa told them that no matter how big the hands of the Babaláwo who would cast the Ifá may be, they could never contain 16 coconuts at the same time. What that meant essentially was that they were using their hands to handle what was beyond their capability. He also told them that it was not the duty of a father to send firewood to his daughter who had just been delievered of a baby, but that of the husband's household. It stood to reason that it was not the duty of IIé-Ife to send IsakólQ to Qyg which was one of the "children" of llé-lfQ. He advised them again that they should stop demanding IsakólQ from Ilé-Ife henceforth. They complied. As from that time llé-Ife stopped paying homage to QyQ.

The citizens of Ilé Ife were full of happiness that they were truly independent at last. They were thus singing and dancing and full of praises for Odf their Babaláwo. Od lwo ilé glqfin Dláfünqló,fin Tll yóó p'áróko ranngg st Ajata Igbatl awon ará llé-Ife ñbe rdgbe ñráyéosóko fbq niwqn nl kl wgn wáá Se

Ógb'$borórú'bg

Qsa Awo ilé Ajaká Dlá fün 9baleyQAjor{ Oba aj'olrt gmggbárale Eyl tl yóó j'ésé yg'kün l'éJQ Igbatl ó gba erokO Ohfin t¡tn

Ebg niwQn nl kóge Ógb'Qborórú'bg Odl odeo,Agbálagba lfe Igbafi l'gbgáwa á da

Translation the residentAwo of QlQfin He was the one who cast Ifá for QlQfin Who wanted to send a coded message to Ajáká the Qba of QyQ town Od'i,

306

ii

oo,r.¡,

He was the Awo who cast Ifá for the Qba of QyQ, the

shea

When the citizens of lle-Ife were in pawnage to the Qyq people He was advised to offer qbg He complied Qsa the residentAwo of Ajaka's household

buttereater

The Qba who eats the fruit of shea-butter tree for energy And eats his foods to develop pot-belly in QyQ When he received a coded message from QlQfin But did not understand what to make of the message He was advised to offer gbg Hecomplied Here comes Odl, the elderlyAwo of Ilé-IfQ It is now that our gbg is accepted

Ifá says that all what had been ag¡tat¡ng the mind of the person for whom this Odü is revealed shall soon become a thing of the past. He or she is bound to overcome all his or her problems.

15. Ifá says that the person for whom this Odü is revealed is to offer gbg against restlessness. There is the need for him/her to offer gbg as to enjoy the frult of his/her labour. Ifá says that even though he/she is quite competent in his/her chosen field of endeavour, none the less, there is the need to offer gbg in order to avoid being pushed around

and in the end for others to make profit where he or she had laboured. In one word, there is need for him/her to offer gbg so as notto labour in vain for others to make profit. Ifá says that there is the need for the person for whom this Odü is revealed to stay where he/she is and avoid go¡ng about other people's areas of operation as this can only lead to his/her being pushed around and being sent on errands by those who are not as competent or capable as he/she is. To make the matter worse, these other people will only use his/her expeftise and in the end, dump him/her without seeing anything to show for the effort he/she has put into the venture. The person for whom this Odü is revealed should not serue other people's heads at the expense of his or her own. 307


Ifá says that there is the need for the person for whom this Odü is revealed to offer gbg with four pigeons, four hens, four cocks and money. He should also stay where he/she is and not move about. On these, Ifá says: ó duro n'ipQkun opópó ó Oere n'ipQkunópópó Okltl babaábe nff pQkunopópó Dláfün Qsünwgn Tl rtlg sl lfe Akelú-bÉb€ fbg niwQn nl kóge

Translation He stands atthe end of the main road And bends down atthe end of the main road The mound is itthatterminates a publicthrough fare These were the declarations of Ifá to QsUnwqn, the measuring calabash When going on a business mission to Ilé-IfQ He was advised to offer gbg

Qsunwqn, the measuring calabash, was an expeft in the determination of the exact worth of commodities. All market-women selling salt, beans, guinea-corn, maize grain, rice, garri (cassava meal) yam-flower and so on relied on him whenever they wished to know the accurate measurement of their merchandise. Because of his apparent impoftance, QsünwQn felt that it would be very profitable for him to go to Ilé-IfQ to exhibit his expertise at Elgbomgkün market. He then went to the Awo mentioned above for Ifá consultation on his success chances. Would he be acceptable at llé-Ife? Would he have recognition in the market? Would people continue to rely on his expeftise as they were doing? Would he be able to turn his expertise into a profit-making business? The Awo told QsünwOn that he would be accepted at lle-Ife. Theytold him that he would have recognition in the market. That people would continue to rely on his expeftise. But that it was better for him to stay where he was living at that particular point in time for people to be looking for him in his domain, instead of going about in search of work. The Awo concluded that seruing others would never fetch him profit. He was also advised to offer

308

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gbg with four pigeons, four cocks and stay in his house.

money.

He was also told to

QsUnwgn felt that if he was accepted, and loved, and recognized, and relied upon in the market, there was no way he would not use his expertise to make foftune for him. Consequently, he refused to offer the gbg as prescribed by the Babalawo. A few days after this, he set out on his way to Ilé-Ife in defiance of the Awo's advice. When he reached Elgbómgkün market in Ilé-IfQ, the salt seller was already searching for QsünwQn. She used Qsünwgn to measure her salt for her customer. She simply did not bother to pay. Soon after, a beans seller was

looking

for QsünwQn. She went to collect him for the salt

seller.

Discovering that he had just been used to measure salt, she cleaned the salt particles which could have been the profit of QsünwQn before using him to measure her beans. Soon after, the rice seller used Qsunwgn, also without paying. And then the garri seller. And the yam-flour seller And then the rice seller. And so on and on, all without paying anything. That was how QsUnwgn continued to work without getting paid. One day, Qsünwgn spit into two and was newed. A short while after this, he spit into two again and was dumped. Those using him went in search of anotherQsünwqn. Qsunwgn died a wretched man. Ó duro n'ipQkun opópó Ó bere n'ipQkunopópó

Okltl babaaba nff pQkunopópó Dlá fün QsünwQn fi ñlgsl lfeAkelú-bebe fbgniwqn nl kó9e Ó ko,tlQgbqyinsebg OsUnwqn O bá tété mQ I báwááfowósárúfin eboo

Translation atthe end of the main road And bends down atthe end of the main road The mound is itthatterminates a publicthrough fare He stands

309

lfa Dida: An inv¡tat¡on to lfa Consultat¡on

These were the declarations of Ifá to QsUnwqn When going on a bus¡ness mission to Ilé-IfQ He was advised to offer gbg He refused to comply Had QsünwQn known before itwastoo late He would have spent his money to offer all the appropriate gbg.

Ifá says that it would not let the person for whom this Odü is revealed regret in life.

16. Ifá says that there is a woman where this Odü is revealed who needs to be seriously warned against any attempt to subject her husband to ridicule, lest she meets with disaster. Ifá warns that if she refuses to mend her ways she is most likely going to weep and gnatch her teeth forthe restof her life.

Ifá says also that the entire household (or even community) where this Odü is revealed needs to offer gbg against epidemic disease, especially airborne or waterborne epidemy.

Ifá advises the woman in question to offer gbg with one he-goat and one of her dresses. She is to feed EgU witfr one Cock and feed Ifá with one goat. The household or community need to feed Qbalúwayé w¡th one cock, roasted yam, roasted beans, palmoil and palm-wine. On these Ifá says:ürflwqn gdün mo nl pa AlwQn gdün mo nl pa Ero llqtq ló dl'rü kalQ Ló fi 9óñgó abg gun lórl Dlá fün Qrunmllá Babajl nl kütükütü Baba O Iówó kan á áyqQ ná fbg ni wqn nl kó 9e

Translation

A sharp axe has its impact A dull axe has its impact

The traveller tollgkg was the one who after packing his load Stuck the tips of a knife into the load

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These were Ifá's declarations to Orúnm'ilá When he woke up early in the morning Without any money to spend He was advised to offer gbg

Qrrlnmllá was fac¡ng a real hard time atthis particular po¡nt in time. He had no money to settle most of his debts. He owed those who were supplying him Qko, the corn meal, with which he offered gbg for his clients and which he and his wife and students ate regularly. He owed other people too. Unfortunately, he had no immediately means off-setting allthese debts. One day, the woman supplying him Qkg came to his home and insisted on collecting all her money that day, claiming that she had no money with which to purchase maize to make Qkg and that the amount Qrúnmllá was owing her had already made herfinancially insolvent as she too had several people to pay. She reminded Orúnmllá that he already owed her up to 10,000 cowries.

As Qrúnm)lá was thinking of a way out of this problem, he suddenly remembered that Fléjü the Qba of Eju who was the father of his wife Yüngbá, used to consult Ifá and offer gbg every Ifá day. The day in question was an Ifá day meaning that f;léjü would consult Ifá and offer gbg that very day. QrUnm'ilá pleaded with the woman to exercise patience until evening when he would be able to pay her all the money he was owing her. When asked how he would be able to do this, Qnlnm)lá explained that flgjü was his father in-law and that he was going to cast Ifá for FléjU that very day. He said that he would add as paft of the gbg materials 10, 000 cowries with which he would be able to pay her. The woman was very elated knowing that Qrunmllá had never made any promise that he did not keep, with this, she left, promising to return in the evening. Unknown to Qrúnm'ilá, all the discussion with the eko seller was overheard by Yüngbá. She was infuriated when she learnt that Qrunm'ila relied on her father to pay his debt. She had been looking for ways and means of humiliating Qrrlnm'llá for a long time but without success. She was aware of all the debts her husband was owing but simply refused to assist him. She was however, elated that she overheard this discussion. She then vowed that Qrunm'llá would never be able to get that money from her 311


father. She planned to rush to her father and tell him that Qrrlnmllá had planned to rip him off by adding 10,000 cowr¡es to the qbg materials. She vowed that she would dissuade her father from consulting Ifá from Qrúnmllá anymore as he was a fraudulent and untrustwofthy person.

W¡th all her plans in place, she went to QrúnmTlá, asking for permission to visit her father that morning for an impoftant matter, she was asked to wait since Qrúnm)lá too would be going there the same day, in order for them to go together. She refused, claiming that her discussion with her father could not wait as she was going for an urgent matter Qrunm'llá asked her to go. lMwQn qdün mo nl pa AlwQn gdün mo nl pa Ero llgt
I)láfünYüngbá Tff sgmq fléjü-nl-pQrg Eyt tO lóun ó fAwo geedn

Fbq niwQn nl kóge

Translation A sharp axe has its impact A dull axe has its impact

The traveller tolQkg was the one who after packing his load Stuck the tips of a knife into the load These were Ifá's declaration to Yüngbá The daughter of Eléju, the Qba of Eju Who planned to humiliate an Awo She was advised to offer qbg

Knowing that Qrúnm'ila was not exactly an easy person to plan against, Yüngbá went to the Awo mentioned above to enquire about how best to tackle the matter so that she would be able to ridicule Qrrtnmlla in a way that he would notforget in a hurry.

The Babaláwo however told her to be very careful and not to embark on what she had in mind to do, lest she regretted her action. She was also told to offer gbg against pestilence in her father's household. She was then advised to offer one he-goat and the dress she wearing on that day. She was asked to return home immediately, remove the dress and bring 312

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o¿¡u"i¡

same to the Awo for immediate gbg. She was asked to offer one goat to appeal to Ifá for forgiveness; to feed Egü with one cock and feed Qbalúwaye with one cock, palmwine, roasted yam, roasted beans, palm-oil and so on. She was also advised to add lOrOO0 cowries to the gbg materials so that she would not witness calamity in her father's household and her father's household would not witness same over her. The Awo urged that the gbg must be offered on that very day as delay was dangerous.

The mere mention of the 10,000 cowries made her fully determined never to have anything to do with the gbg or the advice of the Awo. She concluded in her mind that her husband must have been to the Awo to influence them. For this reason, she quickened her pace and rushed to her father's palace to narrate her story. She convinced her father never to patronize Qrúnmlla again as he was a cheat and unworthy of trust. Her father told her to be patient and waitfor Qrúnmlla's arrival so as to hearwhat he had to say.

at [léjü's palace Flejü had fully made up his mind never to offer gbg, no matter what Qrrlnmlla had to say. When Qnlnmlla knocked at the door of the palace, FléiU asked Yüngbá to go and hide herself within earshot but away from where Qrúnmlla could see her. Fléjü asked Qrtlnmlla to cast Ifá'for him. Qrrlnm'ila did, and 0df-Mé3) was revealed. Qrrlnm'lla asked FIéjü to offer gbg immediately in order to guide against pestilence in his household and community. Qrúnmlla told him that this cannot wait as Qbalüwayé, the Deity in charge of pestilence was already on his way to the community. He asked Fléiü to offer gbg with one he-goat and 10,000 cowries. He asked Fléiü to feed Egu Qdara with one cock and feed Qbalüwayé with one cock, roasted Y?ffi, roasted beans, By the time Qrúnm)la arrived

palm-oil, and palm-wine. Flejü asked Qrúnmlla to go home. He promised to call on Qrúnmlla to come and offer the qbg for him whenever he was ready. Qrúnmlla, who knew that danger was close at hand due to the revelation of Ifá' pleaded with

Fléjü to offer the gbg immediately as was his(flQjü) usual practise. Flejü refused, thinking that the main concern of QrúnmIla was to collect the 10,000 cowries with which to offset his indebtedness to the woman 313


supply¡ng ekg to him Qrunmlla left with heavy

heafi.

Meanwhile, Obalüwaye, the Deity in charge of pestilence had already set out on his journey to EjU town to go and inflict the community with air-borne and waterborne diseases. On his way, he met Egü Qdara. Had it been that fléjü offered the gbg, EgU Odara would have been the one to plead, on behalf of the community, with Obalüwayé not to inflict pestilence on them. But it was the same EgU Odara urging Obalüwayé to go and peform his duty since they had refused to offer gbg. A few moments after Orrlnm'lla left fléjü's palace, Obalüwayé struck. The first victim and casualty was Yüngbá. She was struck with, and died of

small pox and convulsion. Several others in the community and fléjü's palace were struck with small pox, chicken pox, polio, and measles and so on. All of them trooped to fléjü's palace because the suddenness and severity of the afflictions were unprecedented. There were wailing, weeping and gnashng of teeth. Fléjü was sad and confused.

After sometimes, fléjü asked his subordinates to go and fetch Qnlnmlla for him, wherever Qrúnmlla might be at that time. They did. On arrival, Qrúnmlla met several corpses in front of fléjü's compound, (which was in itself an abomination, as an Qba must not see a corpse). when he learnt that Yüngbá, his wife was among the dead, he broke down. But EgU Qdara came and said that instead of weeping, Orrinmlla ought to listen to what Flejü had to say. Fléjü asked Qrrlnmlla to help offer the gbg as he Flejü, was ready to do so. Qrúnm)la did. After this, Egü Qdara went to fetch all the agogo (Ifá'gongs) of Qrunmlla and his students in his house. They began to singlyQrQ songs saying : Kln la ósun o?

! kún Yüngbá la ó sun g I kún Yüngbá la ó sun Translation What shall we weep over? It is the misfoftune which had befallen Yüngbá

314

ii oo,r",, We shall weep over Yüngbá's demise.

They then began to sing and dance since it was, and still is, a taboo for a Babaláwo to weep over the death of anyone, fufther, it was possible for Qrrlnm'ila to offset his debt in the end and as he had promised.

.

tltllwQngdün monl pa Alwgn gdün mo nl pa Ero ltgtq ló dl'ro kalg tóf¡ góñgóabggun lórt

DláfünOrúnmllá Babajl nl kütükütü Baba o lówó kan á á ygq ná Fbg niwQn nl kó9e Ó gb'Qbo, ó

rrl'bo DláfünYüngbá Tll sgmg Fléjü-nlpqr€ Tll gaya Qrrtnmllá Tó lóun ó fAwo gedn fibg ni wqn nl kó s,e

'

Ó ko,tl Qgbgnhin s€bg ó loun ó fAwo gesln Ó fira ré fitn lkrt pa Yüngba, ara á rq lo flse

Yüngbá Kin la ó sun o fkún Yüngbá la ó sun o fkún Yüngbá la ó sun

Translation A sharp axe has its impact A dull axe has its impact

315


The traveller to'llQkQ was the one who after packing his load Stuck the tip of a knife into the load These were lfá's declarations to Qrúnmllá When he woke up early in the morning Without any money to spend He was advised to offer gbg He complíed The same was declared to Yüngbá The daughter of Fléjü, the Qba of EjU The wife of Qrúnmllá When she planned to humiliate an Awo She was advised to offer gbg She refused to comply Yüngbá who planned to humiliate an Awo Handed herself over to Death Yüngbá, you had just harmed yourself Yüngbá What shall we weep over? It is the misfoftune which had befallen Yüngbá We shall weep over Yüngbá's demise

Ifá says that the person for whom this Odü is revealed shall never be humiliated by anyone. Those who plan to humiliate him shall live to regret such plan. Ifá says that he must never rely on anyone for help or think that anyone would pull him out of any problem. Only Olódümaré and Ifá can do that for him. A woman planning to humilitate her husband needs to stop it as she may meet with terrible repercussion. The person for whom this Odü is revealed needs to offer gbg against pestilence and other related illness and afflictions.

Aboru Aboye.

316

il

oo,r"¡,

B.

THE SIGNIFICANCE OF ODT-MEJI FOR THOSE BORN BY THE ODü DURING ITELÓDÜ OR IKOSEOAYE Odl-me¡T children are assured of the protection of Ifá through four major Odü - EJi-Ogbé, Qyekr:-Mé;T, IwOñ-Mé¡) and Odf-méJl. They have the tendency to Iive to their old age. As long as they uphold Ifá tenets and codes of conduct, so long will their chances of living long be enhanced.

OCt-t"te¡l children will not only live to their old age, they also have the potential of being blessed with all the good things of life - good home, wealth, good children and other essentials of life. They however need to show gratitude to Olódümaré and be contented with their achievements in life; the unique thing about the success of Odl-Méil children is that they have the tendency to acquire all the good things of life in fours - four children (at least), four houses, four cars, four business concerns and so on. Consequently, they will never lack any Ire in life. These children thrive best in their Iocal environment and not when they travel outside their home base. OCt-t"te¡i male children thrive best as Babaláwo, medical or para-medical practitioners and related fields. They will surely have a street, foundation, institution or establishment named after them in recognition of their worth. And their female counterpafts will succeed best in the area of merchandising. They too will have recognition and honour in this field. No matter how successful they may be, male or female, they should be in their local environment.

Odl-Méji children are usually very amiable and God-fearing. They usually show appreciation when someone did anything good for them. They also pay back good with good. If they are doing anything bad and they are corrected, the tendency is that they will change their bad deeds for good. This is one of the major reasons why Odl-Méj¡ children have the tendency to be suppofted and surrounded by responsible people who will never abandon them in their period of need.

jointventureswith others need to exhibit transparency at all times in order for the undertaking to succeed. In the

Odl-Méii children who engage

in

317


Odl-Méji couples need to cooperate with one another, eschew extra-marital activities in order to succeed and make a stable home and have children. Honesty and sincerity are their keys to success and same ve¡n,

achievement.

These children will succeed where others had f-ailed. They will also overcome their enemies. They need to be using their mouths boldly to ward off oppositions. As long as they do not allow anyone to cow or intimidate them, so long will their victory over adversary be guaranteed. They need to be using their mouth to save themselves by talking and even bragging themselves out of trouble. By so doing, their enemies will also fearto confrontthem.

Odl-Méjl, male children are most likely going to meet two prospective paftners at the same time, one a beautiful lady, In the area of mate selection,

and the other from a prosperous home. Both of them are good and if the culture of their area perm¡ts ¡t, they can marry both of them. It will lead to huge success and achievement. For the female Children, they are great home makers. They have the tendency of satisffing their paftners but

must be advised against anything that will make them leave their

matrimonial home at the slightest excuse. They also have the problem of setting their children against each other or planning to disgnce their men. These attitudes need to be guarded against as they may prove to be their eventual undoing. Outside these shoftcomings, they are interesting, loving, caring and lovable partners.

Odl-Méil children also have the potential to see through conspincy and smash same with their afticulate ways of presenting their cases. If they have any case, the tendency is high that they will come out victorious since they are surrounded by spirits which make it possible for people to win cases. It is therefore not advisable to engage in legaltussle with Odl-Méjl children as such as person or group is not likely to win their cases in that they usually ensure that they are not wrong in the first place. In case of any litigation, it is usually notdifficultto explain themselves outof trouble.

When Odl-Méii children are in trouble they do not need to rely on anyone for assistance. This is because their assistance will come from Olódümaré, 318

ii oo,r",, their Ori and Ifá. W¡th all these; they do not need to rely on anyone for help. The assistance of Olódümare is greater than that of one people puttogether.

million

c.

AFFTLTATED TRUNM9LF AND ORISA OF

t,

oDÍ-MEJI

CHILDREN

1. 2. 3. 4. 5. 6. 7. 8. 9.

- for overall prosperity and long life Egu-Qdara - for overall lre, prosperity and long life Orl - for protection, assistance and for ensuring that they are surrounded by responsible people and overcome loneliness OgUn - for victory and protection against adversary $añgO - for victory and protection against adversary Odü - for childbearing Oke - for prosperity and achievement Egúngún - for childbearing. Fgbg - for leadership and accomplishment Ifá

D. TABOOS OF ODT-MEJI CHILDREN 1. 2. 3. 4. 5. 6. 7.

Must never use Olóbüró bird - to avoid difficulty in getting victory over adversary. Must not leave his/her Iocality for other places in search of fortune to avoid disappointment and hardship The couple must avoid insincerity - for there to be peace harmony; for there to be success and children Must avoid the use of beetles for anything -to avoid people desefting or going against him/her. Female children must desist from humiliating or disgracing their men- to avoid being visited with calamity Must never eat snails- to avoid losing cases or being implicated in litigious matters. Must not eat tree hyrax or use same for anything- to avoid difficulty in getting victory over

and

I

adversary.

i

319


8. 9. 10. 11. 12.

E.

Women to desist from setting their children aga¡nst each other- to avoid lackof peaceof mind. Must not eat or use any paft of an elephant - to avoid untimely death. Must not eat or use any part of a buffalo- to avoid untimely death. Must not use palm-kernel oil -to avoid pestilence Must not eat or use crab- to avoid loss of intelligence.

POSSIBLE NAMES OF ODÍ-MEJI CHILDREN DURING IKOSEOAVE

¡. Males 1. Ajlgunwá - He who wakes up in majestic splendor 2. IfakQya - Ifá rejects suffering for me 3. Ifádáre - Ifá exornerates me 4. Odüblyl - Odü begets this 5. Máyaff - Do not depart from me ¡¡. Female 1. Oküntó - Energy and vitality 2. Awojáre - Awo is vindicated 3. Máyed - Do not depart from me ABQR(I ABQYF

324

Chapter 5

InOSÜN-ME¡I

I I

ll

I I

II

lt ll

t

Chapter Four

Inosülrl-ME¡I A. 1.

Ifá says that the person for whom this Odü is revealed shall be very successful in life. Ifá says that the chosen career of this person is Ifá. If he/she cannot study Ifá as a profession, however, there is the need for him/her to be feeding Ifá regularly on his/her chosen career. He/she is advised never to abandon Ifá as it is the Deity in which his/her success resides. Ifá also says that the person for whom this Odü is revealed needs to offer ?b? with three white pigeons and money. He/she needs to feed Ifá with one matured goat. On these,Ifá says:Ahéré o ktl,lwo nlkan soso nlnú oko frü o ba abá nfjü ó ai5q ojo bá rQ Kl ahéré ó tóó di glQni o Dlá fún Egbe-Qpg Tff S'gmg blbl inu AgbgnnlregUn fbg ni wqn nl kó 9e

Translation Gently, Ahéré, the farmhouse, you are the only one in the farm. Abá, 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 lfa's declarations to Egbe-QpQ When coming from Qrun to Aye He was advised to offer ebo

Egbe-Qpe, the backing of the Holy palm tree, was coming into the world, He was going to become Orúnmllá's son. Before his depafture in heaven, he went to the Awo mentioned above for Ifá consultation to determine how his

322

tl

*Jfi:;:

success chances would be while on eafth: Would he live long? able to acquire all the good things of life? These questions and others were what preoccupied the mind of Egbe-Qpe. The Awo assured him that he would live to his old age on eafth. 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 Olódümaré was for him to become a Babaláwo. If he could do this, he was told that he would be extremely successful on earth. He was advised to offer gbg with three white pigeons and money. He was also told to feed Ifá with one matured goat, He complied and set out on his journey into the world. Egbe-QpQ began to learn Ifá as a toddler. By the time he was 20 years, he was well versed in the Aft. When he was asked by Qrúnmllá his father, to stand on his own, he was already an accomplished Babaláwo. 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 Babaláwo.

Ahéré o krl,lwg nlkan sogo nlnú oko Frü O ba abá ni'jü Ó d¡'jq ójo bá rQ Kl ahére ó tóo di elÉni o D,lá firn Egbé-Qpéó Tll g'gmg blbl inu Agbgnnlrégun Fbq niwQn nl kó 9e Ó gb'Qbg, ó rú'bg Ñjq owo tl n ó 9e lá n'Ifá B'ffá bá hu méjlrma tg Qkan Owo tl n o se la n'lfá B'lfá bá hu Qkan, ma tg éjl Owo tl n o se lá n'Ifá

Translation Gently, Ahéré, the farmhouse, you are the only one in the farm Abá, the Barn, exercises no fear in the wilderness It is the day when rainfall is experienced That the farm-house will have companions

323


These were lfá's declarations to Egbe-QpQ The child of Agbgnn)regún When coming from Orun to Aye He was advised to offer gbg He complied The business I will do to succeed is Ifá If Ifá remains two, I will imprint one The business I will do to succeed is Ifá If Ifá remains one, I will imprint two The business I will do to succeed is IÉ

Ifá says that the person for whom this Odü is revealed shall succeed in life in his/her chosen career. He/she is advised to adhereto, and embrace Ifá.

2.

Ifá says that all the good things of life shall be handed over to the

person for whom this Odü is revealed. Ifá says that he/she shail not lack any Ire in life. Ifá advises him/her to offer gbg with hro

pigeons, two hens, hro guinea fowls, turo cocks, four rats, fourfish and money. On these,Ifá says:Akercse Qwlnnl Owlnnf náá Akerese

üá fitn orfwééré

9mg OjO OwúrO tf nb'ólówO n'lnú Igbatl ó ñsunkrtn Oun ó r1re gbogbo fbg ni wQn nf kó 9e

Translation

.

Akerese is Owlnnl Qn)innt is Akerese These were the Awo who cast Ifa for Onfwééré 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 gbq

on'iwééré, the Qba oflwéré town was a very poor Qba. Apart from the fact that he was the Qba of his town, he had nothing else to show in terms of achievement - no money, no wife, no child, no authority, and no good

324

úl

tosun

ue¡i

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 Babaláwo 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 havegood health? Would he live long? The two Awo assured Offwééré that he would be blessed withallthe good things of life. He was told that his success would be beyond his wildest dreams. He was advised to offer gbg as stated above. Onlwééré struggled to gather all the materials together and the Awo offered the gbg for him. He was advised to go home and see what Ifá had in store for him. He complied.

Soon after this, he discovered that

all his chiefs who had

hithefto abandoned his palace were coming to pay their daily homage. Later, allthe 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 b¡fth 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 Qba indeed. Akerese Qwlnnl Qwlnnl náá Akerese Dlá fitn onlwéere Qmg ojo owúro tl ñb'ólówó n'lnú Igbatl ó ñsunkún oun o r'lre gbogbo fbg ni wQn nl kó 9e Ñje Ajé wg'lé mi wá o Akerese Qwlnnl Owlnnl náá Akerese Aya wg'lé mi wá o Akerese Qwlnnl Qwlnnl náá Akerese Qmq wg'lé mi wó o Akerese Owlnnl

325


Owlnnl náa Akerese Alkú wo'lé mi wá o Akerese Owlnnl Qwlnnl náá Akerese Ire gbogbo wg'lé mi wá o Akerese Owlnnl Qwlnnl náá Akerese

Translation

.

Akerese is Qwlnn'l Qwt-nnl is Akerese These were the Awo who cast Ifá for Offwééré The offspring of the early morning rainfrll which infuriates the rich When he was weeping for his inability to secure all the ire in life He was advised to offer ebo. He complied Now, wealth enters my home Akerese is Owlnnl And Owlnnl is Akerese Spouse enters my home Akerese is Qwlnnl And Qwlnnl is Akerese Children enter my home Akerese is Qwlnnl And QWlnnI is Akerese Longevity enters my home Akerese is Owlnnl And Qwlnnl is Akerese All Ire in life enter my home Akerese is Qwlnnl And QWlnnI is Akerese

Ifá says that all the good things of life shall be g¡ven to the person for whom this Odü is revealed. He/she was not destined to lack any Ire in life.

3.

Ifá says that the person for whom this Odü is revealed ought to be taking care of other people's matter than his/her own. Ifá says that if he/she could do this, then Ifá itself would be looking after his/her own affa¡rs for him/her. Ifá says that the person for whom 326

lI ,.*,

r"¡,

this Odü is revealed shall be properlytaken care of by Ifá. But he/she i s also expected to take care of other people. The more this is done, the better the chances of him/her being protected a nd pa mpered by Ifá. 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 gbg with two pigeons, two guinea fowls and money. He/she also needs to feed Ifá with one hen and palm oil. On these, Ifá says:Akrtkg fogbe lQbQlgbQ ge'yl Dlá fi¡n Opflllkl Tl yóó f¡ t¡ne dle Ti yóó maa gbQ ti gni glgni kiri ayé fbg ni wgn nl kó 9e

Translation The cock uses its comb to add to its honour This was the Ifa cast for OpT'llfl(l Who left his own affairs And was taking care of other people's matters the world over He was advised to offer gbg

Opllllld was always ensuring that other people were comfoftable. 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 asslst 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 Ifá 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 Ifá on what he was doing?

327

lfa Dida: An ¡nv¡taüon to lfa Consultation

The Awo told him that he should cont¡nue to help other people and A¡agunmálé himself would repay him all his good deeds. He was advised against listening to slanderers and backbiters as they could only lead him astray. He was advised to offer gbg as prescribed above. He d¡d.

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 praisesto Ifa and Olódümaré: Akokg f'ogbe nbelebe ge'yl Dlá fitn Opflllkl Tl yóó fi tirQ sllQ Tt yoó ma gbQ ti gni qlQni kiri aye Eyl tl Ajagunmab yóó maa wo'lé dé Sbg ni wqn nl kó 9e Ó gb'gbo, ó rú'bg Ñjg tani yóó bá mi tún'wa a témi ge o QrUnmllá, Bara a m¡ EHgl-AlQ Ni yóó bá mi tún'wá témi se o

Translation The cock uses its comb to add to its honour This was the Ifa cast for Oplllfld Who left his own affairs And was taking care of other people's matter the world over And whom A¡agunmalé would be taking care of his own home in his absence He was advised to offer gbg He complied Nory who will help me repair and improve my destiny? Qrunm)la, my father, also known as Ertgt-Alo, was the one who will help me repair and improve my destiny

Ifá says that Qrrlnmllá himself shall help the person for whom this Odü is revealed to shape his/her destiny for the better. Ifá says also that Ajagunmálé, the ohiwo 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.

328

*h

4.

uosun

ue¡i

Ifá says that the person for whom this Odü 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. Ifá says that he/she is about to go to somewhere on business or to go and assist other people. Ifá says that he/she should go as the place will be very rewarding to him/her. Ifá 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.

Ifá says that there is the need for the person for whom this Odü is revealed to offer gbg with two pigeons, okro and garden eggs and money. On these, a stanza inlrosün-MéJi says:Itarukr¡ l'awo ltarukrt Itarr¡kr¡ I'awo ltarr¡kr¡ Rükürúkü tataata Dlá firn lgba TI ñg'awo r'ode QyQ fbg ni wqn nl kó ge

Translation Itarúkú is the Awo of Itarúkú And lterükü is the Awo of Itaruku Rükürúkü tátaata They were the Awo who cast Ifá forlgba When going to QyQ on Ifa business He was advised to offer ebo

Igba was a very prominent Babaláwo. He was known for his competence and his ability to diagnose problems and provide solutions. So, when the inhabitants of QyQ town were experiencing series of problems ranging from childlessness, economic decay and stagnation, failed harvest, emotional instability to internal strive, they summonedlgbá for Ifá consultation. They asked him to come to their town with the intention of making it his permanentabode.

Whenlgbá received their message however, 329

he went to the Awo mentioned

lfa Dida: An inv¡tation to lfa Consuftation

above for Ifá consultat¡on. How would his stay in Qyg turn out to be? would he be able to realize his full potentials in QyQ? would he be respected there? would history give him a space in QyQ? would the inhabitants of Qyo town appreciate all the good things that he would do for them? These questions and many more were what pre-occupied the mind oflgbá when he wentfor Ifá consultation. The Awo informedlgba that he would be very successful in QyQ town: that he would be able to realize his full potentials there; that he would be highly honoured and respected; that the inhabitants of OyQ 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 QyQ was assured, Igba was told. He was however warned that he would initially experience hardship in his proposed abode, but after someiimes, ¡t would be

enjoymentwithoutend.

Igba was advised to offer gbg with plenty of okro, garden-e99sr two pigeons and money. He complied. shortly after, he set out on his journeyto QyQ town. While in OyQ, he met the inhabitants of this town with series of problems. They were poor due to unsuccessfulcrop-yield, they were sick due to failed expectation and they were unhappy.Igba went into action immediately; as he was consulting Ifá forthem on individual basis, so was he doing on group basis and even doing same for the whole town in general. As he was offering gbg, so was he doing etütü and offering Ipésé for the Elders of the night. After all these had been done, everyone waited to see the outcome his efforts.

Meanwhile,Igbá himself was faced with the problem of what to eat, drink and wean He was quite aware of the problems of the inhabitants of QyO. 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 Ifá that such would be his lot initially before his situation would change for the better. 330

'hh

msrn u"¡¡

In QyQ however, the situation began to change for the better, there was abundant rainfall. Farm products and crops improved, the inhabitants had surplus ha¡vest that year, which brought about improved economy. W¡th 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 QyQ gathered in front of the Qba's market. They

were so happy and they began to jubilate. They sang, danced and gave praises to Olódümaré. 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 Ifá gongs to go and bring backlgba to QyQ, The emissary went along with a new dress, new cap, and new sandals for )gba to wear when coming to the town. The delegates leftfor the village wherelgbá was living.

Igba was however on his farm working. On sighting him, they began to beatthe agogo (Ifá gongs) and were singing that:Itarr¡kr¡ ta Itarr¡ku ta Rükün¡kU tataata , QVq nilé o Igbá, emi lo wá d'óko o?

Translation Itarr:ktl ta Itaruku ta Rükürúkü tataata QyQ is your home Igbá, what are you looking for in the village?

They were all dancing and singing. )gbá, on hearing whatthey 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 331

lfa Dida: An inv¡tat¡on to tfa Consuttation

his bath so that they woufd be abfe to return to Qyó the same day. when he tofd them that.i¡e had on, they faughrer and gave him the ¿iér! thar thev hrd!;oyghr for alf burst into him from Qvq, It was one of the mater¡als uséá onry ov'tlgh and other successfuf businessmen in Qvq. Igbá ñsurprised Jnd erated. They returned to Qyg that night.

;; ñd d,.I,;'il;},

;i"f,

In Qyq, Igba was made the resident Babafáwo of the Qba of Qyq. He was

ili:ffi"ff

:':fl 'ildo¿l-T,:[TiX;1ffi;?ü"wha'reoioiorrhem Itaruku |,awo ltarúkú Itarükü t,awo ttarJLJ

Rükürrfkü tataata Dfá firn lgbá Tl ñg'awo r,ode Oyó fbq ni wqn nf to je ó gb'gbo,, ó rú,bóIgba rú,1á o lgba rrl'kán Bf a bá w,áyé gni A a nÍgla ni

Itarúkú ta Itarukr¡ ta

RükürUkü tataata gyq n¡té o lgbá, emi lo wá d,óko o?

Transfation Itar¡rku is the Awo of ltaruku And ltaruku is the nwo ofle ltarükü RükürUkü tataata They were the Awo who cast Ifa forlgbá When going to Oyq on td bus¡ness He was advised to offer ebó -He

complied

i-Í

Igbá offered Okro And offered garden-eggs When we come into tñé world We surefy.will have orir".ron (of success) Now,ItarUkr: ta

332

'htr

And

rc*nu"¡'

ltarükü ta

And RükürÚkü tataata O, YQ is Your home What utt yo' looking for in the village?

odü is reveared shail surery have Ifá says that the person for whom this Initiar setback should his/her own season of success and achievement.succeed' effort to not deter n¡m/neifróm putting in more

5.

for whom this odü is revealed shall make Ifa s says that the person -n./she shall surely succeed in life' Ifá however profit in n¡iir,"i üái oi denying all the go:9 things warns that this person ,, ,n1ñ. habit matter how successful he/she which Ifá had done for himÁer. No that no improvement had had been, he/she would rtili ü chim!ry is not good enough' The occurred in his/her life. rrá savs thatthis to imbibe the value of person for whóm this Odü is rávealed needs had given assistance one way or showing upór"iütion to those who the other. gbg with three pigeons and Ifá says that this person needs to offer

money.He/shea|soneedstobemoreappreciative.onthese,Ifá says: Adá ñkq? Adá r'oko Adá ñkÓ? Ada r'odo Ada wa mÚ forojángán Dlá fi¡n Flqkq ldere TI YÓó I'QrQ k'ále Ó tÓÓ le Fbg ni wqn nl kÓ 9e

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

333


This was the Ifá cast for the fkg seller of ldere town Who shall become wealthy before evening time She was advised to offer gbg

Idere was a very popular town in the olden days. This town was the centre of many activities in Yorübá land. The population of this town was also reasonable, compared to other towns at that particular time. There was however this woman ¡n 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 ¡t ought to be. Consequent upon this, she went to the group of Awo mentioned above for Ifá consultation. The Awo told her that her sales would improve. She was advised to offer gbg 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 Qkg 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 Ifá, After this, she went home.

A few days after she offered the gbg, her sales picked up, she used to prepared one basked full of Qkg and sell them for three days. After the gbg, she was selling five baskets of Qkg daily. It later increased to L2, and thén to 16 baskets full. Before long, she began to wear new dresses. At a stage she would wear a black wrapper, a red bübá (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 usuallythe 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 gbg 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: 334

trI

rosu, u"¡i

Fl'ekg ldere $ebl o lóO j'éere

El'Ékg ldere $ebl o lóó jééré O ró'gg dúdú o rÓ'99 pupa A faffga wé'r{ O lé kenká O lé kenká O

firln

p'eeke

Fl'€kg ldere Sebl o lóO j'eéré

Translation The Qkg seller of Idere I thought you sa¡d you made no profit The Qkq 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 gkg seller of ldere 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, Adá ñkq? Adá r'oko Adá ñkó? Adá r'odo Ada wa mu forojangán Dlá firn Flekq ldere Tl yóó I'QrQ k'álQ ó tóó le fbq ni wqn n| kó qe Ó gb'Qbo, ó rú'bg Nje HQkg ldere

335


Sebf o lóO j'ééré O ró'gg dúdr¡ O ró'gg pupa

o fafiga wé'rl O lé kenká O lé kenká O fedn p'eeke FlÉkq ldere

$ebf o lóO j'ééré

Translation How is Ada, the cutlass? Adá has gone to the farm And how ]s Ada? Ada has gone to the Stream Ada is now very sharp-edged This was the Ifá cast for the lkg seller of Idere town Who shall become wealthy before evening time She was advised to offer gbq She complied Now, the fkg seller of Idere I thought you said you made no profit The Ekq 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 rnajestically And you wear a broad smile The !k9 seller of Idere Yet you complain of making no profit

Ifá says thatthe person for whom this Odü is revealed shall make profit and become very successful in his/her business. He/she is however warned aga¡nst hiding or denying the blessings of Ifá in his/her life.

6.

Ifa says that the Of of the person for whom this Odü is revealed will support him/her. The person is in a state of confusion. He/she needs guidance, support and protection. Of will provide all these for the person for whom this Odü is revealed. No Ofiga, Egrlngrln (ancestor) 336

or Irúnmgle can do this but his/her

Of. Consequerr,, ,nJjJ;il:

need for this client to offer gbg with two pigeons, hffo ducks, two guinea fowls and money. He/she also needs to serve his/her Ol

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 Ifá says: Enl poroporo láá g'ódó Ejl poroporo láá g'ósün Ddá frf n Baba bóo-l€jQ-o-bá-Ipln-re-wl Tl rrbq nlgbá ñráye osóko f;bg ni wQn nl kó 9e

translation One at a time do we pound a mo¡tar And in twos do we pound cam-wood These were lfá's declarations to he whose name was lf-you-haveprob lem-consu lt-you

ny When he was in utter dilemma and confusion He was advised to offer gbg r- Desti

Baba-bóo-léjQ-o-bá-Ipin-rg-Ú, 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 eafth; the positions he would occupy in life; and so on. He had gone to feed several Deities and Egrfngún but his confusion was still there. One day, he decided to carry his matter to the Babalawo stated above for Ifá 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 Ofiga, Irrlnmglé or Egúngún. Rather, itwas his Of which would help him solve his problems and throw light into his life. The Awo stated fufther 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 gbg with two white pigeons, two guinea fowls, two ducks and money. He was also asked to serve his Of with one white pigeon, one guinea fowl, one duck and money. He complied. 337


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 horsefor his usage. He Iived long and lived and died a happy man. Enl poroporo láá g'ódó Ejl poroporo láá g'ósUn Dlá fir n Baba bóo-léjQ-o-bá-Ipln-rg-vu{ Tl ñbe nlgbá ñráyé osóko lbg ni wqn nl kó 9e Ó gb'gbo, ó rú'bg KO pé, kO jlnna Ire gbogbo wá ya détütúru QrQ O kan Egrtngrln o Kó kan Orlsá Fledaá gni I'Qrán kán

Translation One at a time do we pound a moftar And in twos do we pound cam-wood These were lfá's declarations to he whose name was "ifyou-have-problem-consu lt-you r- Desti ny" When he was in utter dilemma and confusion He was advised to offer gbg He complied Before long, not too far All Ire came to him in abundance This matter does not concern Egúngún (ancestor) Neither does it concern the Origa It is one's Destiny the matter concerns

Ifá says that the person for whom this Odü is revealed shall be guided to where he/she would be able to realize his/her destiny. He/she needs to continue to serue his/her Of regularly. There lies the secret to his/her success. His/her OÍ shall show him/her the way out of dilemma and 338

ti

ilfr

lrosun Meii

confus¡on.

Ifá says that it shall not allow the person for whom this Odü is revealed to go astray. All he/she needs to do is follow the advice of Ifá espec¡ally on how to serve his/herOú.

7.

Ifá says thatthe person for whom this Odü is revealed shall acquire all the Ire of life which he/she lacked. Ifá says that he/she shall not suffer for long before there is relative comfort in his/her life. Ifá says thatthe way he/she carries himself/herself, people thinkthat 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. Ifá says that the mind of this person is pure and he/she harbours no evil against anyone. Ifá says that with appropriate gbg, the situation will change and the client will experience comfort in his/her life and live a happy life.

Ifá says that this person needs to offer ebg with a p¡g and serue Ifá with shear butter and palm-oil. If these can be done, before long, the person shall have cause to celebrate. On these, a stanza inlrosün Méfl says: Lasánlásan ni Olósün-Méjl g'ojú lásanlásán Bl eni tó l'óró nlnú B€e n¡lrosün-Méjl O nl 'ká nlnú Dlá firn o¡ósun-Méil Tó f'e,yln tl m'ómi ojrl sünráhün ire gbogbo fbg ni wgn nl kó ge

Translation The face of Olósün-Mé¡) was merely uninviting Like someone who has wickedness within Butlrosün-MéjT harbours no malice against anyone This was lfá's verdict to Irosün-Mé¡I When lamenting his inability to acquire any ire in life He was advised to offer ebo

339

lfa Dida: An ¡nvitat¡on to

lfa Consultation

As a Babaláwo, OlosUn-Mé;T (Irosün-Mé¡T) was well trained. He underwent

all the rudimentary and highly esoteric aspects of the training from Qrúnmllá himself. Atthe end of this training, he came out as one of the best 16 disciples of Qrrlnm)lá. In spite of this however,Irosün-Mé¡) had nothing to show for it - no money, no wife, no child, no house of his own, no peace of mind, no comfoft, 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 Olósün-Mé| 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 Ifá 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 Ifá said that he harboured no illfeeling toward anyone. He was also told that he needed to offer gbQ and serve Ifá ¡n order that people's attitude toward him would change for the better and for him to have comfort and peace of mind. Ifá said that if these could be done, he would live a fulfilled life. He would stop complaining and would be highly respected for his wofth.

He was advised to offer gbg with one big pig and money. He was also advised to feed Ifá with palm-oil and shear butter mixed together and used to serve Ifá. 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 gbg and serue his Ifá. All these were done, he began 340

tri

to wait for what Ifá would do for

,.*, r"¡,

him. i

Immediately after offering the gbg, Esu Qdara went out in the form of man asking people to go and try frosün-Mé¡) that he was a very competent Babaláwo. He convinced all those who had reseruations against lrosünMé;T and told them that only lrosün-Mé¡) could solve their problems for them. Then, one by one they began to go to his (Irosun-Mé¡T ) house, and one by one he was solving their problems. Those who felt thatlrosün-Mé3T was a wicked man soon changed their opinions towards him. Before long, his house became a beehive of activities. He got several students who assisting him. Soon after this, he got a wife of his choice and after sometime, the wife gave b¡fth to children for him. He became a worthy member of Idere where he was living. He was indeed a very happy and comfoftable man. He was thus singing and dancing and giving praises to Olódümaré and his Awo.

were

lásánlásán ni Olosün-Méjl g'ojr¡ lásanlásan Bl gni tó l'óró nlnú Bee ni Irosün-MéJT o nl 'ká nlnrt Dlá f¡rn olósün-Méjl Tó fQyln tl m'ómi ojrt sünrahün ire gbogbo fibg ni wgn nl kó 9e ó gb'gbo, ó ff'bg Aládé wáá fglQdQ rubg GbedQ, I'ara ó maa dQ ml lg cbQdQgbqdq nll rg'gbá epo GbQdQ, I'ara ó maa dQ ml lg GbQdQgbedg nff rg'gbá Or{ Gbede, I'ara ó ma dQ ml lg o Enitó bá f'glede rú'bg o Gbeder I'ara ó maa dQ wqn o Gbede

Translation The face of Olósün-Mé¡) was merely uninviting Like someone who has wickedness withÍn Butlrosün-Méjl harbours no malice against anyone This was lfá's verdict to frosUn-Me¡) When lamenting his inability to acquire any ire in life He was advised to offer ebo

341

I

(

(


He complied Nory Aládé had offered a p¡g as ebg With ease, shall we acqu¡re comfort and convenience A calabash of palm-oil is known for its convenience Wíth ease, shall we acquire comfoft and convenience A calabash of shea-butter we acquire comfoft and convenience Whoever offered a pig as ebg With ease shall he acquire comfort and convenience

Ifá says that the person for whom this odü is revealed shall acqu¡re peace and comfoft in his/her life.

8.

Ifá says that it foresees the gift of a child for the person for whom this Odü is revealed. Ifá says that it is essential to know what to use as gbg materials here and at the same time, know the number to use in order to achieve the required result. Ifá says that if these can be done, the woman for whom this Odü is revealed shall be blessed wlth a bouncing baby.

Ifá says that this woman needs to offer gbg for child-bearing with six bats and money. The moment this is done, Ifa will bless her with a baby. A stanza in this odü laying emphasis on this aspect says: Ada fgwq fg'jrt erwqn Dlá fitn onldéré Qmq afádán g'gbg gmg Igbá tó féyln tI m'ójrr gkrrn süngbéré qmq fbg ni wqn nl kó wá 9e

Translation Ada f'gwg fg'jrl gwQn He was the Awo who cast Ifá for Onfdéré Ofilspring of those who uses bats to offer qbg for child-bearing When he was lamenting her inability to bear a child He was advised to offer gbg

on'idéré was the Qba ofldéré town. He had many wives, he was strong and popular, but he had no child. None of his wives ever conceived at any time. 342

\l r** u"¡¡ He therefore called the Awo ment¡oned above for Ifá consultation in order to determine what he needed to do in order for his wives to become pregnant. When the Awo came to Offdéré's palace, Ifá was consulted. The Awo told him that his wives would become pregnant and they would give bifth to many children. He was advised to offer gbo with six bats and money. When Onfdéré heard this, he was very angry because he had been told several times to offer gbg with a bat and he had done so several times without any success. The Awo however explained to him that his gbg had not been accepted because the correct number of materials had not been used. He advised Offdéré to buy six bats at the same time, and wait for the outcome. Offdéré did. The ebo was offered. He did it for each of the wives.

various

I

i

Three months after, Offdéré's wives became pregnant and they all had safe deliveries. Offdéré became a proud father of several children in one year. He was thus praising his Awo for a job well done.

e,wqn

Ada fgwq fe5ú Dla fUn Onldéré 9mq afádán g'ebg gmg Igbá tó fé,yln tl m'ójr¡ gkún süngbéré gmg fbg ni wqn nl kó wá Se Ó gb'gbo, Ó ru'bg Igbá ádán ti ñje Qkan La O r'Qmg bl Igba oJqqtq ádán di me,fa Ni're omo dé

(

(

Translation Ada f'gwg fg'jt1 gwgn He was the Awo who cast Ifá for Onldéré Offspring of those who uses bats to offer ebo for child-bearing When he was lamenting her inability to bear a child He was advised to offer gbg He complied When we used only one bat There was no child But when the bats became six in

number

t


We got the Ire of children

Ifá says that the person for whom this Ifá is cast shall be blessed with child. The person shall never leave this world without his/her own ch¡ld.

9.

a

Ifá says that it foresees victory over Death, Affliction, Litigation and Loss for the person for whom this Odü is revealed. Ifásays that this person needs to feed the O¡'i of his/her child because it is the Of of this child that will help overcome this adversary. If the person for whom this Ifá is revealed has more than one child, then there is the need for the Awo to find out whom among the children Ifá is referring to,

Ifá 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 Ifá ¡s simply too powedul.

Ifá says also that the person for whom this Odü 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 OÍ of the children will naturally rise up in his/her defense.

Ifá says that there is need for the person for whom this odü is revealed to ofter gbg with four cocks and money. There is also the need to serve the Ol of his/her child with whatever Ifá prescribes. The Awo needs to confirm from Ifá the specific item to use in order to ensure this victory and protection. On these, Ifá says:

Agillñtl nll gb'óko nilpá'rl KOñkO nll gb'ódO ta plüpltl Aláñtakün nff gb'óko nfl rán,wú Oglnnlrtglnnl Ddá firn ojtjl Tl yóó bl E|á I'Qmg Nfjq Ajogun káa mQ'té pttipttl 344

hh

rc*,

u"¡i

lbg ni wqn nl kó 9e

Translation Agfllfrltl, the monitor reptile, lives in the farm and develops baldhead And KgñkQ, the Bull-frog, lives in the brook and hops about While Aláñtakün, the Spider, lives in the farm and spins threads fit for Qg'lnn'lñg)nnl clothes These were lfá's declarations to O¡)jf, the Shadow Who gave birth to fh And who was living in the midst of Ajogun She was advised to offer gbg

When OJifl 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 forall. 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 familyof her husband on their luckfor 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 Ifá consultation: Would she deliver safely? What soft of baby would she have? What would be the baby's do's and don'ts, especially the taboos?

O)fi 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 fla. O)jf was again advised to ensure that this baby was properly trained and shown the ways of Olódümaré and the lrúnmglQ. She was advised to show love to the baby without compromising discipline. All these, OJü d¡d. When th¡s child was growing up, he had been showing the traits of being great. Then one day, Oj[i had a terrible dream. Worried over this dream, she went for Ifá consultation and the samefrosün-Mé¡) was revealed. That

345


day, the group of Awo told her that four Ajogun were crowding ove 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 effofts. She was told that because she had given fla her child all the love a good parent ought to give, the Ori of her child was ready to protect her as the OÍ felt that the child still needed her Iove and affection and cannot afford to miss such things atthe moment. She offered the gbg and at the same time se¡ved the O¡f of her child. As soon as all these processes were completed, her child's

Of rose stoutly

in her defense. The OÍ warded off Ikrl, Arün, $Q and Ofo wh¡ch 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 praisesto herAwo,Ifá and Olódümaré. Agiflrrtl nll gb'óko nif pá'rf KOñkO nll gb'ódó ta pltlpltl Aláñtakün nff gb'óko nll rán'wrl Oglnnlñglnnl Dlá fi¡n ojljl Tl yóó bl Ela I'Qmg Nfjq Ajogun kaa m{'le pltipltl Fbq ni wqn nl kó 9e Ó gb'gbo, Ó rú'bg Ikl¡ tó l'óun o pa Ojlil Ko lee paá mq o fla gmg rQ ni ó j€ o, Fla Arün tó l'óun O 9e OiH

KOleéFeém0o Fla gmq re ni o je o, Fla Fjq tó l'óun o qe Oilil

Koleegeémqo fla gmg ré ni o je o, Fla

Ofo to l'óun o qe Ojlil

KOleégeémqo Fla gmq re ni o je o, Fla

Translation Aginní, the monitor reptile, lives in the farm and develops bald-

346

ii

trosun Mej¡

head And KQnkQ, the Bull-frog, lives in the brook and hops While Aláñtakün, the Spider, lives in the farm and spins threads fit for Ag)nnlñginn) clothes These were lfa's declarations to Olj, the Shadow Who gave bÍrth to pb And who was living in the midst of Ajogun She was advised to offer gbg She complied Ikú, Death, which plans to kill 0¡1fi Cannot do so again It is lla her child who made it impossible Arün, Affliction, which plans to strike Oljf Cannot do so again It is pa her child who made it impossible EjQ, Litigatíon, which plans to run O¡ll down Cannot do so again It is Fla her child who made it impossible OfO, Loss, which plans to strip O¡Ijl naked Cannot do so again It is fla her child who made it impossible

about

Ifá says that it will be impossible for lkrl, Arün, Fjq and 0fó to affect the person for whom this Odü is revealed. Ifá says that he/she is luc$ to have

i

(

been blessed with a powerful child who guards and protects the parents.

10. Ifá says that it shall not allow the person for whom this Odü is revealed to fall into the ditch of death and misery. Ifá 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 ditch, it shall be padded and he/she would be able to survive the So says Ifá. Ifá says that because of the person for whom this Odü is revealed, the ditch of death and misery shall be filled and nobody will be harmed again.

the fal!.

,

i

Ifa advises the person for whom this Odü is revealed to offer one matured he-goat, plenty of cotton wool and money as gbg. If this can be done the problem shall be overcome. A stanza in this Odü in support of this asseftion

says: 347

i

tfa Dida: An ¡nvitat¡on to lfa Consuftation

Ara sObf nll pgn'mi filn wgn nl yangl fg'Sq Oio o rQ mó, Yangl di aPata Dlá fún QlQgbun'AylkÚ fbg ni wqn nl kÓ 9e

Translation

The thunder fetches water for those on the rocky areas rock When iñe rain stopped falling, the mud-stone turns to solid where This was the Ifa cast for g¡qóbun-Afkú, owner of the ditch PeoPle fall and die He was advised to offer gbg

the ditch into several people had lost their lives inside the QlQgbun-Ayiktl, Babaláwo for which peopte fall and die, One day, glQgbul-Allrrwentto his inside the Ifá consultation: How could he stop people from falling and dying he succeed in this ditch? what were the materials needed to do so? would die would bid? He was assured that the ditch into which people fall and was advised to become the ditch into which people fall and survive. He money' He offer sacrifice with a matured he-goat, plenty of cotton wool and complied. As he was unknown to him, he was to be the next victim of this ditch. cotton wool passing close to ii is ditch, he slipped and fell into the ditch. The he *ni.n ñe had offered as gbg was used by Egu Qdara to pad the ditch andwas That was not wounded in any way when he landed inside the ditch. ditch after him how he was able to surv¡ve tñe fall. Those who fell into the harmless and no longer died in the ditch. That was how the ditch became people survive the fall. Ara sobl nll pgn'mi filn wgn nl yangl fg'99 Oio o rQ mQ, Yangl di aPata Dlá fitn QlQgbun-Ay'¡kt¡ Tll yóó Padá wáá di QQgbun-AYlYe fbg ni wqn nl kÓ $e Ó gb'gbg, Ó nl'bg Ko P€' Ko flñna E wá bá ni lálkl¡ kangiri

Translation

The thunder fetches water for those on the rocky areas

348

tri msu, ue¡i When the rain stopped falling, the mud-stone turns to solid rock This was the Ifá cast for QlQgbun-Ayrkú, owner of the ditch where people fall and die Who will later become the owner of the ditch into which people fall and suruive He was advised to offer gbg He complied Not too late, not too far loin us where we enjoy victory over death

Ifá says that the person for whom this Odü is revealed shall be protected aga¡nst violent and/or untimely death. The client shall live long and in relative peace and comfoft.

11. Ifá advises some members

of the same family or generation to offer to identifu something which they use in common and which has turned to a subject of debate and controversy. When they ident¡fy ¡t, they need to stop using it at least for some period of time as it could tear the whole family apaft. 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. gbQ against misunderstand¡ng. There is the need for them

There is also the need for the whole family to offer qbg with a matured he-goat, feed Esu with a cock and feed their common progenitor with matured goat. offering this gbg is impoftant, but not as impoftant as heeding the advice of Ifá as contained in this stanza. On these, Ifá says: Bggre ló yq

Ilé

Atgrlsua b ye Qdede AkOdl kan gbárágádá-gbaragada ló yg mi Oun náá ló ye lran-án mi o Dlá fún wgn L'Eñpe Jlgá Nllé a lé téé wg'nrt Qya Afeü qkq tele fg mqgqnmQ Ede awgn Ié yé'ra áwgn ni wQn dá'fá st !b9 ni wEn nl kl wQn ge 349


Translation Bggre, the roof thatching grass, is what befits a house Ater'igbá, the linted, is what befits a balcony And AkOdi, a big, spacious room is what befits me And befits my generations These were Ifá's declarations to them at Erlpe-Jlga In the home of those who float gingerly on Qya 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 gbg

The progenitor of the people of Eñpe-Jlgá was a very hard-working and successful man. He had severalw¡ves and children. When he died, he left behind a lot of propefty and other businesses. None of his wives and children was ¡n want as a result of the death of the bread-winner. When the time came to share the man's propert¡es, 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 recreat¡on land; some felt that turning some of them to market place would be more profitable; while yet another group cons¡dered that erecting houses on them would serve everyone better. Before long, controversy erupted. W¡th this controversy came bitter struggle for supremacy which nearly tore the whole family apaft. In the end, the head of the family went to the group of Awo stated above for Ifá 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 fufther that the land problem had led the distrust and bad-blood among his kith and kin. 350

hi

,.*, r"j,

For this reason therefore, it was in the best interest of all concerned to identifywhich pafticular land was involved and then stop using italtogether. This must be done in the interest of peace and harmony. The Awo also informed him that there was also the need to offer ebo with one matured he-goat and money. After this, the family needed to feed Egu with one cock and feed their common progenitor with a matured goat. The Awo however, emphasized that even ¡f 10 goats were used to feed their ancestor or 10 goats were offered as, gbg, they were not as effective as heeding the warning of Ifá. The head of the family summoned the whole extended family and informed them of what Ifá had said. They all offered the gbg, feed Egü and their common progenitor. After this, they held several meetings and concluded never to use the land in question until fufther notice. Before long, all warning pafties embraced peace and everything returned to normal. There was progress in the family and everyone experienced relative comfoft and harmony. They were all singing and dancing and praising Ifá. When asked how they were able to restore peace into the family, they responded that Ifá settled the problem for them by speaking to them in the language they understood. Bqqre

lóy9Ilé

Atqrtgba |oyeQdgde Akodl kan gbáragádá-gbaragada ló yg mi Oun naá lóyglran-án mi o Dláfi¡nwgn L'EnpeJlga Ni'lé a lé téé wg'nu Qya Afedl qkq telQ fq mqgqnmQ Ede awgn léyé'ra áwgn niwqn dá'fá sf fbg niwQn nl kl wQn ge WQn gb'gbo, wQn rú'bg Kópé, Kójlñná Ire gbogbo wá ya dé tütúru QpenfgTápa f ogbQ ni o Qpe

rfsrápá

f ógbQnio

351


Translation Bggrg, the roof thatching grass, is what befits a house Atgfgba, the linted, is what befits a balcony And Akodl , a big, spacious room is what befits me And befits my generations These were Ifá's declarations to them at Enpe-Jlga In the home of those who float gingerly on Qya 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 gbg They complied Before long, not too far loin us in the midst of all Ire QpQ, the Holy palm tree speaks Tápá language Only you do not hear Truly, QpQ speaks Tapa language But you never comprehend

Ifá says happiness, peace and harmony shall be restored into the home of the person for whom this Odü is revealed. There is a strong need for those involved to heed the advice of Ifá.

L2. Ifá says that there is a lady where th¡s Ifá is revealed who is too fashion-consc¡ous. 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 evefihing that matters in this life. Forthis reason therefore, she i s always found in front of any mirror trying to determine how good looking she is at any po¡nt in time. Ifá says that what she cons¡ders her major preoccupation is how nice she looks, smells and feels. Anything which could enhance her good looks is pursued with unbelievable vigour. Ifá warns however that this will never bring her any reward as there is no future in it.

Ifá says that this lady needs to settle down, look for a suitable partner and get married in order to have her own children. Ifá says that her wealth, good looks, nice smells and general well-being are her future children. Ifá says that without children, she will live a poor and

352

ii t.*n u.¡¡ miserable life in future. In this wise, Ifá says that she needs to offer gbg with four rats, four fish, hro hens and money. She also needs to se¡ve Egu witlr one cock and money. After this, all her cosmetics, mirror, lipsticks, eye lashes, powder, perfume etc needed to be dumped at Egü shrine. This is very essential here. On these, a stanza in Irosün-Mé¡T says: Awo q¡T¡ ko ge gbQrQggdé, Ka fi ri'ran ámQdún Dlá firn 9lqmg Awo-ilgl Tó fQylntl m'óJrt gkún sünráhün gmg Fbq ni wqn nl kó 9e

Translation No matter how big a mirror may be It cannot be used to foresees the future This was Ifá's declaration to Qlgmg Awofgfl, the mirror looker When lame¡ting her inability to bear a child She was advised to offer gbg

The lady Ifá referred to as Awojgfi, the mirror-looker in this Odü was a strikingly beautiful person she was well-propoftioned 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 Olódümaré for the common good, she saw her asset as a means of enslaving men. She used to flift 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 353

lfa Dida: An invítation to lfa Consultaüon

permanently in one man's house, cooking, sweep¡ng, wash¡ng, 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 begari'to bear children, males and females. Awofgf remained single and unattached. By the time her contemporaries became proud mothers of four, five children, she had none. By this time, Awoj'igfi was approaching 40 years.

As a result of the attitude of AwoJigfi toward life in general and men in pafticular, people began to give her socialdistance. 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, AwoJigf 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 herfuture. 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 hithefto 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 b¡fth 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. Awofgfi 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

354

'\tr

r**u"¡¡

the ceremony was going on, Awoflgf 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 Babaláwo mentioned above for Ifá consultation: Would she be able to get married now? Would she be able to have her own children? Would she beas 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 ebo with four rats, four fish, two hens and money, She was also advised to serve Egu wittr 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 gbg was offered and the cosmeticswere placed in Egü shrine. Shethen leftfor home. Before long, she met a man who was interested in her. Soon after, they got married. She became pregnant and gave b¡'th to a baby girl. The baby was in her true likeness. She began to admire the work of Olódümaré 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 Olódü ma ré for everyth ing. Awo 9i'ji ko ge gbQrQgQdQ Ka fi ri'ran amódún Dlá filn Qlqmq Awo-jlgl Tó fé,ylntl m'óJrt gkún sünráhün gmg [bg ni wQn nl kó 9e Ó gbg'bg, d rú'bg r|gl kan ko sl Qmg ni jlgl gni o

355


Translation No matter how big a mirror may be It cannot be used to foresees the future This was lfá's declaration to elgmq AwoJig, the mirror looker When lamenting her inability to bear a child She was advised to offer gbg She complied There is no mirror anywhere One's child is one's true mirror

Ifá says thatthe person for whom this Odü is revealed shall be blessed with her own true mirror in life.

13. Ifá says that all the Ajogun giving problems in the home of the person for whom this Odü is revealed shall go. Ifá 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. Ifá says that it was the materials that they had been using to serve Ifá which had not.made the problems to abate. Ifá says that they ought notto feed Ifá with any life animal or bird which will entail dropping the blood on Ifá, but rather a dried big rat ought to be used to feed Ifá. By so doing, Ifá says thatthe Ajogun wilr go. Irosün-Mé¡) is an Odü which abhors blood. Care must therefore be taken to ensure that as much as possible, blood is avoided on this Ifá. One stanza in this Odü in suppoft of this asseftion says: Ajá dúdú mg oókg aláro Agbo dúdú mg ookg ldoko Aasq irin gbágádá-gbagada Ni wón fi ñge llQkün Olókun K'áyé Olókun má baa lu Dlá fitn wgn lágbaa lgbo Oun Ifé Kiriblti Mjq Ajogun ká wgn mQ'té pitipiti fbg ni wQn nl kl wgn ge

3s6

tl

l,h

Translation

rc",, ur¡i

dyer

A black dog knows the name of a clothe And a black ram knows that of a painter A strong big iron door Is what was used to bolt the door of Olókun For the life of Olókun not to be in jeopardy These were lfá's declarations to them at Agbá Igbo and llé-Ife When Ajogun invaded their home They were advised to offer qbg

í

The inhabitants of Agbá Igbo and llé-Ife were exper¡encing series of unfortunate mishaps rang¡ng from untimely deaths, incurable illnesses, pestilence, failed crop yields losses, natural disasters, witches problem and so on. They went for Ifá consultations several times. They had offered several ebQ and feed Ifá 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 Ifá consultation. They went. The Awo consulted Ifá for them. They were however assured that alltheir problems would disappear. They were told that the wrong prescription had hithefto been recommended for them, and that was why the problems persisted. They were told never to kill any life animal on their Ifá again. They were advised to offer gbg with three cocks. They were also advised to serve Ifá with one dried big rat and palm-oil. They complied. Before long, they discovered that all the bad things happening in the community had abated to a manageable level. They were thus full of praises for theirAwo. Ajá dr¡dú mg oOkg aláró Agbo dúdr¡ mg ookg ldoko Aasq irin gbágádá-gbagada Ni wqn fi ñge llQkün olókun K'áyé Olókun má baa lu Dlá filn wgn lágbaá lgbo oun IfQ Kiriblti MjQ Ajogun ká wgn mqrlé p¡t¡p¡t¡ fibg ni wqn nl kl wqn ge WQn 9b'Ébg, w{n rú'bg lyin agba, Agbá Igbo óun IfQ Kiribltl Okete n'rfá gbá

i

I

|

357


E

se'pé Ifá 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 Olókun For the life of Olókun not to be in jeopardy These were lfá's declarations to them at Agbá lgbO and llé-Ife When Ajogun invaded their home They were advised to offer gbg They complied Now, you elders of Agbá IgbO and llé-Ife Ifá demanded for a (dried) big rat Why did you say that Ifá demanded for a goat?

Ifá warns the Awo here not to cause avoidable problem or perpetuate one due to his own greed¡ness and lack of cons¡deration for the feeling and suffering of others. Ifá warns the Awo to desist from this act lest he meet with the wrath of the Deities.

t4. Ifá also says that all Ajogun will leave the home of the person for whom this Odü is revealed.

Ifá says that no blood must be spilled on Ifá and that as long as they continue to do this, so long will the problem persist. Ifá says that all the blood on the Ifa must be cleaned off and in its place; palm-oil must be poured on ¡t. After this, kola-nut must be split for Ifá. That is all Ifá needs to drive away all Ajogun in the home and life of this client. On this, Ifá says: Ara kúlúwq nfl pgn'mi fitn wgn lórli yangrl Ojo O rq mq yangl d'ápáta o Dlá filn Yáwqpa Tll 9'9mg Qlójeq Okogo Eyl tl ñbá ¡b¡ | sün Tr ñbá ¡bi I il Fbq ni wqn nl kó 9e o

'Il m"rn u"¡i

Translation The thunder fetches wgter for those on the rocky areas When the rain stops falling, the mudstone turns to rock This was the Ifá cast for Yáwqpa The offspring of Qbjee 0ko9o Who was sleeping in the midst of evil And waking in the midst of evil He was advised to offer gbg

Yáwqpa was a descendant of sculptors whose family business was to carue woods in various shapes designs. They spec¡al¡zed in caruing the image of masquerades, house and palace piilars, household furniture, images of all Deities and so on. For these works of Aft, the family was highly respected and honoured. One day however, YáwQpa woke up only to discover that most of the carued images in his home were making funny sounds. Some were even upturn¡ng 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 Babaláwo 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 Ifá 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. Yáwópa bought the goat but the problems persisted. He killed several animals withóut any solution to his problems.

This had been going on before YáwQpa was introduced to the Awo stated above. The Awo analyzed his problems for him. They also asked him to offer gbg with one cock and money. He was then asked to go home and split two kolanuts for his Ifá. He did. Surprisingly, all the Ajogun left his house. His life returned to normal. He lived the rest of his Iife a happy man. Ara krllúwq nff pgn'mi filn wgn lór{i yangl Ojo o rQ mq yangl d'apáh o Dlá filn YáwQpa Tff q'gmq gtÓjqe Okoqo Eyl tl ñbá ib¡ | sün Tl ñbá ¡b¡ r il lbg ni wQn nl kó 9e o Ó gb'Qbg, Ó rú'bg 359

lfa Dida: An invítaüon to lfa Consultation

Igba tl a nl g Yá'wQ pa'bi f ge yá'wQ p'gran o?

Translation The thunder fetches water for those on the rocky areas When the rain stops falling, the mudstone turns to rock This was the Ifá cast for YáwQpa The offspring of Qbjee Okogo Who was sleeping in the midst of evil And waking in the midst of evil He was advised to offer gbg He complied Now that we asked you to quickly split a kolanut Why did you quickly split (the throat of) a goat

Ifá says that the

p.roblems of the client here pers¡st because of the greed¡ness and dishonesty of those he/she relied upon for solution to his/her problems. Ifá says that he/she shall meet those who would be of ass¡stance and the problems shall disappear. Ifá however warns those dishonest people thattheir day of reckon¡ng is at hand.

15.

Ifá warns the person for whom this Odü 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. Ifá 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. Ifá says that he will live to regret this action for the rest of his life.

Ifá says that the person in question is light in complexion while the husband of the woman he intend to snatch is dark-complexion. Ifá 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. Ifá says that the person she plans to elope with may end up losing his life and she will be blamed forthis disaster bythe relation of the deceased.

Ifá says that the person who intend to snatch another man's wife need to, in addition to desisting from this act, offer gbg with one 360

lh

msun

u"¡i

matured he-goat and money. On this, Ifá says: Egin nll sáré kátápa káülpá wQ'hl Eeyan mi ó mg lrtn ókünkün nl rlrln Dla fun Ina Tl ñlg reé f€ IOjOIó, gmg Olódümaré lbg ni wQn nl kó 9e

Translation fgin, the Horse, is he who gallops into the town My relation does not know how to traverse in the dark This was lfá's declaration to Iná, the Fire When going to snatch JOjOIó, the daughter of Olodumare He was advised to offer ebo

The lady in question here was an extremely beautiful woman. She had a soft tender sk¡n. Her skin was so smooth and so delicate that one could eas¡ly 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 so¡t. To crown it all, she hailed from a highly influential family. For these reasons, people who were close to her named her 'J0j0ló 9mg Olódümaré' meaning 'JOjóló, the new-bo¡n, the daughter of Olódümaré' 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. 0¡o was a darkcomplexioned 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 lójÓló got married to Ojo, everyone in the community was happy. They thought that it would be a perfect match. Unknown to most people howeve; J0j0ló was never a faithful woman. Since the time she got married 361


to Ojo, she had been dating Iná, the Fire, steadily. At a stage, Iná and J0j0ló planned to run away together and staft a new life elsewhere. When they concluded this plan, they went to the group of Awo mentioned above for Ifá cosultation. The Awo warned Iná 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 dar( there was nowhere that Ina would pass that others would not see him. In this wise therefore, eloping with JójOló would be an exercise in futility. He was also warned thatthe husband of Jójóló, Ojo, was more powerful than him and that if he should carry out his plan, he risked losing his life in the process. Iná was also advised to offer gbg with one matured he-goat as gbg against calamity for ever contemplating such an immoralact.

when Iná heard all these, he grew annoyed. He told Awo that he would never offer the gbg as they prescribed. Not only that, he boasted that he would snatch J0j0ló away from her husband. He said that he was not afraid of her husband since he, Iná, 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 JOjóló to go and pack all her essential needs as they would be moving atthe shortest notice. JOjOIó d¡d.

on the day of their depafture, what they would thought that they were doing secretly was exposed to all as wherever they passed through, Iná, the Fire, was sending out enough illumination for all to see them. When people realised that Iná was running away with Jójóló, the wife of Ojo, they went and alefted Ojo. O¡o was so furious that anyone could dare do that to him. He went out in fury in search of Ina. when he saw Iná, he engaged him in a fierce battle. Before long, it was clear to all that the battle was one-sided as Iná was no match to OjO. Within a few minutes, Iná was a dead man. Before his death, he remembered the warnings of the Awo, but alas, it was too late to make an amendment.

fgin nll sáré kátápa kátitpá wQ'hl 362

itr

r**

u"¡¡

Eeyan mi O mg lrln ókünkün nl rtrln Dlá fún Iná Tl ñlg réé f€ JOiOIó' gmg Olódümaré Fbg ni wQn nl ko ge Ó kg'tl Qgbgnhin s'qbg Iná puPa beléi€

oio dúdú bqloiq Kaka kl n fQ Iná Ma lg ree

fÓjo

Oió gldlsldl Iná ñ gbé g nf'yáwÓ lg Ojo gt¿tgt¿¡ Eyin ó gbQn o

lyin O tilq mg'ran fyin o mQ wlpé oio niyóó r'€yln Iná n¡ Oio sldlsldl

Translation fgin, the Horse, is he who gallops intq the town My relation does not know how to traverse in the dark This was lfá's declaration to Iná, the Fire When going to snatch J0j0ló, the daughter of Olodumare He was advised to offer gbg He bluntly refused Iná, the light-complexioned man And Ojo, the dark-complexioned man Instead of getting married to Iná I would rather prefer Ojo The strong Ojo Iná is eloping with Your wife The ruthless O¡'o Don't you know? Can't you realise? Can't you see that OjÓ is the one to eliminate Iná The rnighty 0j0

Ifá warns a woman not to cause the death of her lover as a result of her infidelity. Ifá also warns everyone concerned in this Odú to be faithful and s¡ncere to their loved ones.

363

lfa Dida: An ¡nvítation to lfa Consuftation

16.

Ifá warns a person or group to be careful with whatever they intends to do lest they regret their action for the remaining paft of their lives. Ifá says that there was an action they were about to take which could lead toweeping and gnashing of teeth. Ifá alsowarnsthatthe person for whom this Odü is revealed should not do any favour for those who will harm them in the end. The person or persons for whom this Odü is revealed is being advised against this action but had bluntly refused to listen to wise counsel¡ng. Ifa says that only regrets will be the outcome of this action.

Ifá advises that there is the need to offer qbq with one matured hegoat and money where this Odü is revealed. There is also the need to serve Egu Qdará with one cock here. On these, Ifá has this to say:

Abamq,aogeé A ge'kú tttn

Ikrt d'ariwo Dlá fiin Ekúté Ilé Tl ñlg réé fi Ológbo j'oyé f;bg ni wQn nl kl wgn ge

Translation Had we known, we would not have embarked on this After coufting death Death became a commotion These were lfá's declarations to Ekrlte-Ilé, the Mice When going to honour Ológbó, the Cat, with a chieftaincy titile They were advised to offer gbg

Ekr¡te-tle, the Mice, were living in the house with human beings. In fact, they far out-numbered human beings. But they had a problem, Ológbó, the Cat usually came from the forest to attack and kill some of the mice in the house. The incursions of Ológbó 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 ingenious plan to invite Ológbó into the house to live with them. They also planned to give him a 364

lnl

rc"rn u"¡¡

chieftaincy title as the leader and protector of all rats and other rodents. Their reasoning was that if they did this, the Catwould 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 OIógbO 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 recognized Cats as their enemies and they never coufted their friendship. They warned that inviting Ológbó 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 thatthe Cat was ushered into the house to Iive 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 Cataway. The human beings howeversaid thattheir requestcould 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 misfoftune. 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.

Abamgraogeé A ge'kú tán

Ikú d'ariwo Dlá firn Ekúté rlé

fi

rr¡g réé

fi Ológb0 j'oyé 365

lla Dida: An invitaüon to lfa Consultation

!b9 ni wQn nl kl wgn ge WQn kg'tf Qgboyln s'ebq Ekúté-rIé ó bá teté mo

I

bá t¡ wá garúfin ebg

KO bá

tété mo

Translation Had we known, we would not have embarked on this After cou¡.ting death Death became a commotion These were lfá's declarations to Ekr:te-Ilé, the Mice When going to honour Oló9b0, the Cat, with a chieftaincy title They were advised to offer gbg They bluntly refused to comply Had Ekute-Ib known on time They would have rushed to offer their prescribed gbg Had they but known in time

Ifá says that the person for whom this Odü is revealed shall not be allowed to do someth¡ng he/she would regret for the rest of his/her (or their) lives. Ifá advises that to heed advice is more rewarding than thinking that one is the wisest person on earth.

Abgru AUgye

366

Itr

B.

ro"u,

u.i¡

SIGNIFICANCE OF IROSUN.MEJI TO THOSE BORN BY THIS ODU DURING ITELODU OR ITOSEOAYE

Irosün-Méfl 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. Ifá is always giving its backing to thern because they are children of Qrúnmllá right from heaven. When Irosün-Mé;) children succeeds, their success is always beyond anybody's imagination. In fact true lrosün-Méjl children are not known as failures in life. They also live long and happily.

Irosün-Méjl children are however known to be selfish and self-centered. But Ifá says that if they can discard this attitude and embrace taking care of others by looking after their welfare, Ifá itself will take charge of their lives

and reward them plentifully. Irosün-Méjl children excel in hospitality fields such as being Babaláwo or )yánffá, medical doctor, nurse, physiotherapist, public relations officel social psychologist, welfare officer, attending to motherless babies, old people, mentally retarded people, working in disaster zones and so on. By so doing, 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 unrecognized and unrewarded.

In business, no matter how successful lrosün-Méil ch¡ldren 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. lrosün-Mé¡) children are however adviséd to show appreciation for Iittle favours done to them by Olódümaré, 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 fo¡thrightness,

boldness and truthfulness of lrosün-Méjl children as wickedness. People maytherefore be running away from them. This may affect their financial and business 367

lfa Dida: An ¡nvitation to lfa Consultaüon

chances but with time things will surely change for the better and they will be able to realize their destinies.

Irosün-Méjl children are usually blessed with children. These children are usually successful and impoftant in their societies. There is however usually one of these children whose destiny is so strong and overbearing that the parents (that is,Irosün-Méil children) need to serue 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 (or) will protect every member of lrosün-Méjl ,children's familles.

frosün-Méjl 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 Odü 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 ftils, then lrosünMéil children are advised to hand off the matter.

Irosün-Méjl 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-ttejl male children are also warned against snatching other people's wives as this may lead to their untimely and violent death.

Irosün-Méil ch¡ldren, males and females are very stubborn. They find it difficult to listen to wise counseling. When they have made up their minds 368

Itr

,.*,

r.¡,

on something, good or bad, it is difficultto change their minds. This is not a good attitude as some of their decisions may lead to regrets and

calamity.

(

Again, IrosUn-Méjl children must never use any animalto serue their Ifá. They must not put blood on their Ifá as this may Iead to more problems for them. If they must do so, they need to ask Ifá over and over again before this is done. When in problem, it is advisable to feed Ifá with dried big rat and kolanuts and the problems will disappear.

In all, Irosr¡n-Méjl children are born achieves. They get results

where

I

others fail. They have the capac¡ty to keep on going and struggling where others retreated. It is this quality in them that guarantees success and accomplishmentforthem. True lrosün-Méjl children are not known to die a violent deaths. True lrosün-Méil children live and die peacefully.

C.

Affiliated Irúnmqle and Orlqa of lrosün-Méjl

1. 2. 3. 4. 5 6. 7. 8. 9.

Ifá - for progress, comfoft, projection and success Orl - for direction, protection against all Ajogun, for fulfilment

of

i

destiny Equ

Qdará for overall achievement and protection against

all evil

Q+un - for child bearing QbaHlá - for child bearing and protection Fgb€ - for success and achievement, for suppott Egúngun - forancestralsuppoft

$ángo-forsupportandachievement Orlgá Oko - forfinancial success and

progress

D. Taboos Of lrosün Méjl 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 369

{


5. 6. 7. 8. 9. 10. 11. 12.

E.

Must never be in a hurry - to avoid missing his/her chances Must never eat monitor - to avoid missing the protection of his/her child's Oíi Must never eat bull-frog - to avoid missing the protection of his/her child's Ol Must never use a spider - to avoid missing the protection of his/her child's Of

Must never be too fashion-conscious

- to avoid problem of

childlessness Must never eat cock - to avold missing the protection of the Deities Must not fight over landed property or other legacy - to avoid family confl ict and misunderstanding Must not put blood in his/her Ifá - to avoid incessant problem in his/her life

Possible names of lrosün-Méjl children during

Ikesedáyé Males

1. 2, 3. 4. 5.

Qlánlgba Honour has its period of manifestation

Ifágbuyl Ifá is prestigious Dqpgmú I hold unto the Holy palm tree EgbéQpQ The outcome of Ifá's support Ifátrlsln Ifá deserues beiñg propitiated

Females

1. 2. 3. 4. 5.

Ayénlgba Events in the world have their periods of occurrence Oyéénlran Titles have heredity Qlábámidé Honour came into the world with me fkúndayQ Lacrimation turns to felicity

9menrilgl

My child is my mirror

Aború Aboye 37A

Chapter 6

OWÓNRTN ME¡I t¡

illl lr ll ll ll

Chapter Six

OwÓNRIN MEJI A.

1. Ifá says that it foreseen the ire of success and achievement for the person whom this Odü is revealed. Ifá says that life will be profitable to him/her and there is no aspect of his/her life that will not bring fruitful reward. Ifá says that apaft from the person for whom this Odü is revealed, several other people will also benefit from

for

him/her.

Ifá enjoins the person from whom this Odü is revealed to

rely

absolutely on Ifá. By so doing, all the good things of life shall be his/hers. He/she shall lack nothing in life. He/she shall be wealthy, honourable, noble and highly respected in the society.

Ifá advises the person for whom this Odü is revealed to offer gbg with three pigeons, three guinea fowls and money, there is also the need to serue Ifá. There is need to ask Ifá what it will like to take and then use same to serue Ifá. On allthese, QwQnÍn MéJisays: Eku sányln Fja sanyln

DráfitnQpe F¡uju

Tl yóó maa rln t'ajé fbg ni wqn nf kó 9e

t'aje

Translation The strong rat And the strong fish

372

l,l, o*onnn

*",,

They were the Awo who cast Ifá for the Palmtree of the wilderness Who shall be filled with wealth He was advised to offer gbg

Qpg fluju, the Palm tree of the wilderness, was com¡ng from heaven into the world, he planned to reside in the wilderness. He went to the two Awo mentioned above to determine his success chances on eafth; would he succeed here on eafth? Would he command respect and honour in life? Would he be able to influence and benefit other people? Would he live a comfoftable and contented life? The Awo assured him that he would be very successful in life. He was told that he would be extremely wealthy and that no paft of his body shall be without fetching money. He was also told that everything in his body shall be of benefit to mankind. He was advised to offer gbg and feed Ifá as stated above. He complied. Soon after this, Qpg Flüjü came into the world. His palm-fronds were cut and turned into brooms. Money was realized. His Palm kernels were used to make Palm-oil. Money was realized. The palm-nuts were broken and the shells were used as fuel. Money was realized. The nuts were grinded and palm-kernel oil was extracted. Money was realized. Other chose to extract palm-wine from the palm-tree instead of palm-kernel. Money was realized. The trunk was used to make rafters and small bridges, money was made. The palm-nut was also used to make Lágfdfgba beads which women used to adorn their waists. Money was realized, the newly-spronted palm-fronds were used to decorate several shrines. Ikin was also extracted from some palm trees which Babaláwo use for Ifá consultation. A lot of money was realized. The Ikin was also used to guide, protect, advise, direct and mould people's characters. In shoft, there is no paft of the palm tree which is of no benefit to the human race. The palm tree became the most useful tree on eafth. Eku sanyln Fja sanyln Dláfiln Qpg llujrt Tl yóó maa rln t'aje fbgniwgn nl kó9e

t'ajé 373


Ógb'gbgórú'bg Qpe lo I'epo

.

QpQlól'adln, Ape ló I'emu QpQ lofun mi nlllQkQ b'qdl Qpg lo fitn mi I'gwq gbá,lQ Ifá lófiln mi l'épo tl mo mú j'qgu Ohun QpQ qefitn mi mé mQ nl gbágbé Ohun ñláñlá n'Ifá rlgefiln mi o

Translation The strong rat And the strong fish They were the Awo who cast Ifá for Qpe FIUjU Who shall be filled with wealth He was advised to offer gbg Hecomplied It is QpQ who owns palm-oil And owns palm-kernel oil And owns palm-wine Qpe was itwhich gave me beadsto adorn mywaíst And palm-oil which I used to eatyam All what Opg had done for me, I cannotforget Greatthings, Ifá had done for me

Ifá says that it had done great things in the life of the person for whom this Odü is revealed. Ifá says that he/she shall never be disappointed by the people around him/her if he/she places hope and asp¡rations on Ifá. Life shall be fruitful and beneficialto him/her, so says Ifá.

2.

Ifá says that the business of the person for whom this Odü is revealed shall prosper. He/She shall become very wealthy because he/she shall make more prof¡t than others. Ifá says that the person for whom this Odü is revealed needs to make his/her goods and serv¡ces more expensive than those of his competitors even if they are of the same qual¡ty.

Ifá says that the business lines most suitable for this client are sales of Afticle of Ostentation such as Jewelries, perfumes, specially designed 374

l,l,

o**r, *",, materials, designer shoes and bags, wr¡stwatches and the latest electronics and automobiles. He/she may also establish an exquisite salon and restaurant where tasty and expens¡ve dishes which give the people the impression thatthe more expensive the materials, the better its quality. Ifá advises the person for whom this Odü is revealed to offer gbg with three white pigeons and money. On this, Ifá says: Qwon owó ¡aá ná'wó mini QwQn omi láa m'Qsun Qpqhpq qwqn oúnj9la á pé nl'yán Dlá fitn Oun-yOó-wQn Tll q'gmg Qba l'f;yQ-Aiorl Fbg gla ni wqn nl kó 9e

Transactions Scarcity of money makes one to find atternative Scarcity of water makes one to fetch water-drips Too much waterscarcity is known asfamine These were lfá's declarations to Oun'yóO-wQn

That-Which-Is-Scarce-And- Expensive A Princess in Qyg city She was advised to offer gbg of prosperity

Expensive was a pri ncess i n QyQ c¡ty. She was also a trader. Her business was not moving well. She therefore, went to the group of Awo mentioned above for Ifá consultation on what to do to make her business succeed. She wanted to know what she needs to do for her to make huge profit. The Awo advised her to be selling afticles which are not very common and/or rare to get. She was also advised to make her goods very expensive- and in fact, more expensive than all her competitors. She was then asked to offer ebo with three white pigeons and money. She complied. Soon after, customers, young and old, were trooping to her stallto purchase things from her - even when they knew that her wares were more expensive than those of her colleagues. The customers were of the opinion that her wares were of the best quality money could buy and that was why they were more expensive than the ones being sold by others, that was how Oun-yóó-wQn became richer and more successful than all her colleagues. She was thus singing and dancing Ou

n-yóó-wQn, That-Wh

ich -Is-Sca rce-And

375

-


and giving pra¡ses to herAwo and Ifá: Qwqn owó laá ná'wó mini Qwqn omi láá m'Qsun Qpqhpq qwQn orlnjg la á pé nl'yán

üá filn oun-yoó-wQn Tll ggmg Qba I'fyq-Ajorf Fbq q|á ni wqn nl kó 9e

Ógb'gborórú'bg

! süréwá, gwá ra'já gmg'ba

At'éwe, át'ágbá nfl ra'já Oun- yOó- wQn F súré wá, g wa ra',já omgba o

Translation Scarcity of money makes one to find alternative Scarcity of water makes one to fetch water-drips Too much water scarcity is known as famine These were lfá's declarations to Oun-yóó-wQn That-Wh ich -Is-Sca rce-And - Expensive A Princess in QyQ city She was advised to offer gbg of prosperity

Shecomplied. Rush here to buy the wares of a princess Both old and young buy goods that are scarce and Expensive from Oun-yóO-wQn Rush here to buy the wares of a princess

Ifá says that the person for whom this Odü is revealed shall make huge prof¡t in his/her business. Ifá says that even after making his/her goods and/or se¡vices very expensive, people both young and old will still find reasons for patronizing him/her.

3.


be

blessed with money, a good spouse, good children and long live. At the same time, Ifá says that death, affrications, litigation and loss shall be warded off from him/her. Ifá says that he/she needs to offer gbg with three white pigeons for financial success, three hens for a good spouse, three rats and three fish for good children and three cocks and idi leaves

376

!|,

**rn

r",,

for victory over death, afflictions, litigation and loss. There is also the need forthis clientto feed Ifá with one matured goat. On says:

these,Ifá

.

Qrúnmllá ló rl drln yunmuyunmu ó n kun yunmuyunmu L'órl apáta egbáránselá Qrrlnmllá nl kln ló rl drlnyunmuyunmu? Tó ñ kün yunmuyunmu? WQn nl Ajé t'Awo yóo nll n¡ Qrunmllá nl kl wQn gllQkün f'ólojó rere

.i

i

KówoléAwowá

Translation Qrrlnmllá declared that itwas rumbling And itwas humming consistently On top of the rockof Agbáráñsah Qrúnm'ilá queried that what was rumbl ing?

And humming on rockof Agbáráñsálá ? They responded that it was the wealth that The disciple of Ifá would acquire QnJnm'ilá asked them to open the door for a good To enterthe house ofan Awo

visito¡

i

Qrúnmllá heard pers¡stent rumbling and humming and wondered along about what was making such on the rock of Agbáráñsálá, on the way from heaven was wealth going to the home of his disciple that was making such sound. QrUnm'ilá asked them to open the door for the good visitor to enter the home of his disciple. His disciple thus became a wealthy

person. {

Qrr:nmtla ló ñ drln yunmuyunmu ó n kun yunmuyunmu Lóf ápáta ágbáráñsálá Qrrtnm)lá nl kin ló ñ dtln yunmuyuninu? Tó ñ kün yunmuyunmu? WQn rf aya t'Awoyóó lff ni Qrunm'llá nl l( wgn gllQkün f'ólojO rere

KóweléAwowá

Translation Qrúnmllá declared that it was

rumbling

377

i


And itwas humming consistently On top of the rockof Agbáráñsálá Qrtl nml lá quer¡ed that what was rumbl ing? And humming on rockofAgbáránsalá ? They responded that if was the spouse thatthe Disciple of Ifá will marry

them to open the doorfor a good visitor home of an Awo

Qrrf nm)lá asked

To

enterthe

Again, Qrúnm)lá cont¡nued to hear the rumbling and pers¡stent humming on top of the rock of Agbáráñsálá. Again he asked about what was making such sound; he was informed that it was the spouse that his disciple would marry that was making the sound. Again, Qrúnmllá asked them to open the door for the good visitor to enter the home of his disciple. His disciple thus because proud husband of a good wife. Qrúnmllá ló rt drln yunmuyunmu ó r kr¡n yunmuyunmu L'ór{ apáta ágbáráñsálá Qrrlnmllá nl kln ló ñ drln yunmuyunmu? Tó ñ kün yunmuyunmu? WQn nl

gmgt'Awoyóó bl n¡

Qrunmllá nl kl wQn qllQkün fólojO ner€

KówoléAwowá

Translation Qn:nm'llá declared that itwas rumbling And itwas hummíng consistently On top of the rock of Agbáránsalá Qnlnmllá queried that what was rumbling? And humming on rockofAgbáránsálá ? They responded that it was the child that the disciple of Ifá willbeget Qrrlnm'llá asked then to open the doorfor a good visitor To enterthe home of an Awo

And again Qrúnm)lá noticed that the sound that was coming from the top of Agbáráñsálá rock had not abated. He again enquired about what was mak¡ng the sound. He was informed that it was the child that his disciple would beget. Orrinmllá quickly ordered that the door be opened for the

378

ii

o**,¡n u"¡¡

good visitor to enter the home of his disciple. His disciple thus becamse a proud

parent.

(

Qrr¡nmllá ló rf drf n yunmuyunmu ó n kun yunmuyunmu L'óil apáta agbáráñselá Qrr¡nmllá nl kln ló ñ drtn yunmuyunmu? Tó ñ kün yunmuyunmu? WQn nl ire gbogbo t'Awo yóó nl n¡ Qrrlnmllá nl kl wqn gilQkün fólojO rere KówoléAwowá

Translation Qrrlnmlla declared that itwas rumbling And itwas humming consistently On top of the rockof Agbáráñsálá

Qrunmllá queried that what was rumbling? And humming on rockof Agbáráñsalá ? They responded that it was all the ire in life that The disciple of Ifá would acquire Qrrf nmllá asked them to open the door for a good visitor To enterthe home of an

Awo

'

i

Yet again, Qrrlnmllá heard the rumbling and humming of sound being made on top of the rock of Agbáráñsálá and yet aga¡n, he demanded to know what was making such sound. He was informed that there were all the ire in life which his disciple would get that were making such sound. Qrúnmllá ordered them to open door for them to enter the home of his disciple. That was how the disciple of Qrúnm'ilá lacked nothing in his life. He had money, a good spouse, good children, stable home, peace of mind, happiness, comfoft

añd

t

long life. QrUnmllá ló ñ drln yunmuyunmu ó n ¡
379

lfa D¡da: An invítation to lfa Consultation

Qrúnmllá nl ¡dl ni Yóó dlktl Awo Tl ko nlie kó leéwglé

Translation that it was ru mbling And itwas humming consistentlY On top of the rockof Agbáráñsálá Qrúnml lá queried that what was rumbling? And humming on rockofAgbáráñsálá ? They responded that it was the death which Had come in search of the disciple of Ifá Qrrlnmlla declared thatldf would block death outfor an Awo And will not allow it to enter his home Qrrl nmllá declared

After all the good things of life had entered the home of Qrrlnmllá 's disciple, Qrrlnmllá obserued thatthe sound had not abated. He then asked Ifá to know what was making the sound again. He was informed that it was the death which was about to kill his disciple. Qrunmllá quickly looked for Idf leaves, pounded the leaves together and mixed same with soap. He gave the soap to his disciple to bath with. He then declared that Idf would block out death from the home of his disciple. That was how his disciple escaped untimely death. Qrunmllá ló ñ dún Yunmuyunmu Ó ¡t kr¡n yunmuyunmu L'ód apáta agbáráñsalá Qrrtnmllá nl kln lO n dr¡nyunmuyunmu? Tó ñ kün yunmuyunmu? L'orl Apata Agbáráñsálá? WOn nl árün tó ñ wá Awo bQ ni Qrünmllá nl ldl ni yoó d'árün Awo Tl ko nfl j€ kó leé wglé

Translation Orunm'lla declared that it was ru mbling And itwas humming consistentlY On top of the rockof Agbáráñsálá

Qrúnmllá queried that what was rumbling? And humming consistentlY On top of the rock of Agbáráñsab ? They responded that it was the affliction of Ifá

380

l,l, o*on¡n ue¡¡

Orúnmlla declared that Idf would block affliction out for an Awo (

After death had been prevented from entering the home of Qrrfnm)lá 's disciple, Qrúnm)lá again heard the rumbling and humming sound emanat¡ng from the top of the rock of Agbáráñsálá. Qrúnm)lá aga¡n asked what sound was that. He was informed that it was the affliction coming to infirm his disciple. Orrlnmllá again decreed it out of the life of his disciple afflicted with infirm¡ty. Qrunmlla ló ñ drtn yunmuyunmu ó n kun yunmuyunmu L',ór| apáta agbáráñseH Qrunmllá nl kln ló ñ dün yunmuyunmu? Tó ñ kün yunmuyunmu? L'órl Apáta Agbáráñsálá? WQn nl qjQ tó ñ wá Awo bQ ni Qrrrnmllá nl Idl ni yóó d'€jQ Awo tl ko nl jq kó lee wg|é

i

Translation Qrúnmllá declared that itwas rumbling And itwas humming On top of the rock of Agbáráñsálá Qrúnmllá queried that what was rumbling? And humming on rockof Agbáráñsálá ? They responded that it was the disciple of Ifá Orrtnmllá declared thatldl would block litigation outofan Awo And would not allow it to enter his home

consistently

r

When death and affliction had been successfully taken care of litigation reared its head up on the rock of Agbárár1sálá, when Qrunmllá enquiry on what was still rumbling and humming on top of the Agbarañsálá rock, he was informed that it was litigation which planned to find its way into the home of Akápó. Qrúnmllá decreed that it must never find aces into the home of his disciple. That was how Qrúnmllá was able to protect his disciple against all forms of litigation.

made

{

Qrunmlla ló rt drln yunmuyunmu ó n kon yunmuyunmu L'ód apáta ágbáráñsálá

| 381


QrUnmllá nl kln ló ñ drlnyunmuyunmu? Tó ñ kün yunmuyunmu? L'órl Apáta Agbáráñsalá? WQn nl Ofotó ñ wá Awo bQ ni Qrúnmllá nl ldl ni yóó dl OfóAwo Tl ko nl jQ kó leé wglé

Translation Qrúnmllá declared that itwas rumbling And itwas humming consistently On top of the rock of Agbáránsab Qrúnm)lá queried that what was rumbling? And humming on rockofAgbáránsalá ? They responded that it was the loss which had come in search of the disciple of Ifá Qrúnmllá declared that Idl would block loss out for an Awo And would not allow it to enter his home

Qnfnmllá said that he again hea¡d rumbl¡ng and humming on top of Agbáráñsálá rock. And again he asked to know what was making such sound. He was informed that it was the loss which was search¡ng for the home of his disciple. Qrunm)lá's disciple. And so with appropr¡ate gbg as prescribed above, Qrr:nmllá was able to give to his disciples all the good thingsfrom enter¡ng Akápó's home. Qrrf nmllá ló ñ drln yunmuyunmu Ó n kr¡n yunmuyunmu

L'órl apáta ágbáráñsálá Qrrtnmllá nl kln ló ñ drln yunmuyunmu? Tó ñ kün yunmuyunmu? L'órl Apáta Agbaráñsálá? WQn nl Ajét'Awoyóó nfl n¡ Qrrlnmllá nl kl wgn qllgkrln fólojO rere

KówgléAwowá

Qrúnmllá ló ñ drln yunmuyunmu ó n kun yunmuyunmu L'ód apáta ágbáráñsálá QrUnmlla nl kln ló ñ drln yunmuyunmu? Tó ñ kün yunmuyunmu? L'órÍ Apáta Ag bara ñsala? wgn nl aya t'Awo yóó nff n¡

382

IT tl

ll

Qrúnmllá nl kl wQn qllQkünfólojo rere

KówgléAwowá

QrUnmllá ló rt drtn yunmuyunmu ó r kun yunmuyunmu L'ód epáta ágbáráñsálá Qrunmllá nl kln ló ñ dún yunmuyunmu? Tó ñ kün yunmuyunmu? L'Orl Apata Ag bá ráñsálá? WQn nl gmgt'Awoyóó bll ni Qrunmlla nl kl wQn g{l$kun fólojO rere

KówgléAwowá

Qrunmllá ló ñ drtn yunmuyunmu ó r kr¡n yunmuyunmu L'órt apáta agbáráñsalá Qrúnmllá nl kln ló ñ drtn yunmuyunmu? Tó ñ kün yunmuyunmu? L'orl Apata Ag ba ra ñsala ? WOn nl ire gbogbo t'Awo yoo nl ni Qrúnmllá nl kl wQn gllQkün fólojo rere

KówoléAwowá

Qrrlnmllá ló ñ drln yunmuyunmu Ó n kun yunmuyunmu L'órl apáta ágbáráñsálá Qrúnmllá nl kln ló rl drlnyunmuyunmu? Tó ñ kün yunmuyunmu? L'órl Apáta Agbaransah? WQn nl ikú tó ñwá Awo bQ ni Qrrtnmllá nl idl ni yóó dlkrl Awo Tl ko nl jQ kó leéwglé Qrrtnmllá ló ¡l dún yunmuyunmu Ó n kr¡n yunmuyunmu L'ór{ apáta ágbáráñsálá Qrúnmllá nl Hn ló rt drln yunmuyunmu? Tó ñ kün yunmuyunmu? L'órt Apáta Ag báráñsá la? WQn nl árün tó rt wá Awo bQ ni Qrrtnmllá ló rl dún yunmuyunmu Ó n kr¡n yunmuyunmu L'órf ápáta ágbáráñsálá Qrrrnmllá nl kln ló ñ dr¡n yunmuyunmu? Tó ñ kün yunmuyunmu? L'or{ Apata Agbáransala?

383

Owonrin Meji

lfa D¡da: An ¡nv¡tat¡on to lfa Consultat¡on

WQn nl eiq tó ñ wá Awo bQ ni

Orúnmllá nl idl niyoód'éjeAwo Tl ko nl jQ kó leéwglé Qrúnmllá ló ñ drlnyunmuyunmu Ó n kr¡nyunmuyunmu L'órl epáta agbáráñsalá Qrunmllá nl kln ló ñ dún yunmuyunmu?

Tó ñ künyunmuyunmu? L'órl Apáta Agbárañsálá? Wón nl OfO tó ñ wá Awo bó ni Qrrtnmlla ni ldl ni yóó dl OfOAwo Tl ko nl jQ kó leéwglé Nje ¡dt dt mi téstyá oko Qna ibi ni kl o bá mi dl Kl of'óná Ifá sfle Idl dl mileslya oko

Translation Qrrlnmlla declared that itwas rumbling And it was humming consistently On top of the rock of Agbáráñsálá OrrlnmIlá queried that what was rumbling? And humming on rock of Agbárár1sálá ? They responded that it was the wealth Thatthe disciple of Ifá would acquire Orrlnmllá asked them to open the door for a good visitor To enter the house of an Awo Qrúnm'ilá declared that it was rumbling And it was humming consistently On top of the rockof Agbáránsalá QrUnmlla queried that what was rumbling? And humming on rock of Agbáráñsálá ? They responded that it was the spouse that The disciple of Ifá would marry Orrinmllá asked them to open the door for a good visitor To enterthe home of an Awo Orrlnm'ilá declared that it was rumbling And it was humming consistently On top of the rock of Agbáráñsálá Qrrtnm)la queried that what was rumbling? And humming on rockof Agbáránsalá ? They responded that it was the child that

384

tlII

ll

Owonrin Meji

The disciple of Ifá would beget Qrunm'llá asked them to open the door for a god visitor To enterthe home of an Awo Qrunm)la declared that itwas rumbling And itwas humming consistently On top of the rock of Agbáráhsálá Qrúnm)lá queried that what was rumbling? And humming on rockof Agbáráñsálá ? They responded that it was all the Ire in life Thatthe disciple of Ifá would a, Qrunmlh asked tham to open the door for a good visitor To enter home of an Awo Qrunmlla declared that itwas rumbling And itwas humming consistently On top of the rock of Agbáránsah Qnlnmllá queried that what was rumbl ing? And humming on rockof Agbáránsalá ? They responded that it was the death which had come in search of the disciple of Ifá Qrúnm)lá declared that Idl would block death out for an Awo And would notallow itto enter his home Qrrlnmllá declared that itwas rumbling And itwas humming consistently On top of the rock of Agbáráñsálá Qrúnm)lá queried that what was rumbling? And humming on rockof Agbáráñsálá ? They responded that it was the affliction Which had come in search of the disciple of Ifá Qrrf nmllá declared that Idf would blockaffliction Outof Awo And would notallow itto enter his house QrUnmllá declared that itwas rumbling And itwas humming consistently On top of the rock of Agbáránsalá Qrunm)lá queried that what was rumbling? And humming on rockof Agbáráñsálá ? They responded that it was the litigation Which had come search of the disciple of Ifá Qrunmllá declared that Idl would block Litigation out for an Awo And would not allow itto enter his home Qrrlnm)lá declared that itwas rumbling And itwas humming consistently On top of the rock of Agbáráñsab

acquire

385


Qnf nmllá quer¡ed thatwhatwas rumblíng? And humming on rockof Agbáráñsálá ? They responded that it was the loss which Had come in search of an Awo Qrunrnlla declared that Id1 would block loss out for an Awo And would not allow it to enter his home. Idl please block and send my misfortune to the farmland. It's my evil path I beg of you to block and leave the path of luck untouched Idf please block and send my misfoftune to the farmland

Ifá says thatthe person for whom this Odü is revealed shall be blessed with all the good things of Iife and shall block all the evils of life such as death, affliction, litigation or loss. For the person for whom this Odü is revealed, there is the need to pound Idf leaves into water for her to bath with in order to ensure that all Ajogun are permanently at bay.

4.

Ifá says that the person for whom this Odü is revealed shall get ass¡stant on what he/she is doing, even if he has no money. Ifá says that help will come from people who will raise him/her up and ensure his/her success in life. To the person for whom this Odü is revealed, money is not everything. He/she will succeed more if the right approach to people is cultivated on this, Ifá says; Adé-ohl-kQ ñ$awoo r'Ode Ailke-olr¡ Adétutü ñ$awo ó r'Ode AilfQnQ-rere-lQ

DláfilnOrunmllá

-

rtgawo ó lg sqna tó jln gbungbungbun WQn nl kó rú'bg Kl Qná ajo rQ leédára

n

Translation Adé-oh1-kQ was going on

Ifá mission toAjfkg-olu town

And Adétutü was going on Ifá mission to Aflfgrg-rere-lQ town

They were the Awo who cast Ifá for Qrúnmllá When going on Ifá mission to a far distant destination He was advised to offer gbg Forthe journeyto be fruitful

QrUnmIlá was planning to go on Ifá mission to a far distant place; Where he was going, he had never been to for a long, long time. He therefore went 386

il

oro*in u'¡i

to the two Awo mentioned above for Ifá consultation in order to determine how his success chances would be in that place. The Awo assured him that he would definitely succeed in his new abode and that without money, he would be able to achieve a great deal, even greater than what those who had money could achieve. He was however advised to be accommodating, respectful, truthful, honest, and humble at all times. He was also advised to make himself available to people at all times. He was told to be ready to assist people who are in need and that in like name; people would be ready to assist him too. He was assured that by so doing, he would be able to attain a great height and be highly respected and in his new abode, he was also advised to offer gbg with one goat and money, this goat was to be killed and its flesh shared raw among people. He was also to sen/e Ifá with one goat. He was to feed his Ori with whatever Ifá prescribed during consultation. Qnfnm)lá complied with all the recommendations of the Awo. Soon after wards he set out on the journey. In his abode, Qrúnmllá quickly adapted himself to the customs of the people he met there he was respectful, loyal, dedicated to the course of the people and he was always willing to assist them. Before long, his qualities were recognized by the citizens because he had no house of his own he was easily accommodated bythe people he met in thistown. These people fed and clothed him without much money of his own, he was eating the best food and was wearing the latest dresses. In order to tie him down to this town, some people advised him to look for a suitable woman to marry. And without money, without relations, without anyone who could easily trace where he came from, some of the citizen of this town gave to him a baby. The citizens of this town gave him a piece of land on which to build his own house they all assisted him and he became a proud house owner, he lived very happily in this town. One day, QrUnmIlá sat down and was ruminating over his progress in this town. He discovered that he stafted from grass and rose up to grace. He came into this town with nothing and ended up having everything he needed. He was the only person who came into this town and he ended up be coming a family man with children, in-laws, friends, and acquaintances.

387


When he thought about how all these were made poss¡ble to him. He then concluded that truly, wealth and other good things of life resides with people and good things of life reside with people and not in a person's pocket, banks, save house vault or any other place. He was thus singing and dancing and giving praisesto Olódümaré and histwoAwo saying: Adé-oh¡-k€ ñgawoo r'Ode Ajlkg-ol ú AdétutU rt9awo o r'Ode AjlfQrQ-rere-le Dlá firn Qrrtnmllá Tl ñgawo ó lg sqna tó jln gbungbungbun WQn nl kó rú'bg KI Qná ajO rQ leé dára

Ógb'Qborórrt'bg Njq nlbo I'owó wa? Lára énlyán I'owó wá Mbo l'gmgwá? láraénlyán I'gmgwá

l{lboni'léwá? Láraénlyán ni'léwa Mbo ni're gbogbo we Lára énlyán ni're gbogbo wá

Translation Adé-oh1-kQ was going on Ifá mission to A¡kg-oltt

town

And Adétutü was going on Ifá mission to Affqrg-rere-lQ town They were the Awo who cast Ifá for QrUnm'ilá When going on Ifá mission toa fardistantdestination

,

He was advised to offer gbg For the journey to be fruitful He complied Now, where is money?

Money resides with people And where isspouse? Spouse resides with people And where is child Children resides with people And where is house? House resides with people And where are all ire in life All ire in life resideswith people

Ifá says that the person for whom this Odü is revealed shall be blessed with 388

Í,1,

o*onrin

u.¡i

all the good things of life. He/she only needs to remember that all the good things of life res¡des with people. He/she therefore needs to strive hard to

be in the good books of people. By so doing, wealth is assured, a good spouse is assured, all the good things of life are assured.

5.

Ifá says thatthere is need for person for whom this Odü is revealed to offer gbg and feed many people so that human beings will not use their mouths to destroy his orden There is need to ensure that people speak well of him in oder to ensure an uninterrupted progress and achievement in life. Ifá says that the person for whom this Odü is revealed need to offer a he-goat and money as gbg. After this, he/she needs to throw a feast where their will be plenty of food to eat. The soup ought to be prepared with [grrg ltoo. After eating and drinking, the invited guests are to pray for him/her. The prayer so offered will be upheld by deities. If these steps are taken, the sky is the limit for the progress of the person for whom this Odü is revealed. A stanza in this Odü in Support of these asseftions says: AgbQngbón, Awo wgn l'óde lloréé Agba yángldl, Awo ode liegá 9künrin yángldl-yangidi tt wQn d| latlpa I,|á fitn Láwüsl Qkqml Qmg amú ltóo ge'win bg lgbatl ñ bq nlgbanráye osóko fbg niwQn nl kóge

Translation Agbóngbón, the Awo oflloréé town Agbá yáng'ldi, the clumsy elder, the Awo ofljEga land The clumsy man who was tied with átipá They were the Awo who cast Ifá for Láwüs'l QkQrni Offspring of those who propitiate all divinities with)tó0, melon as people Propitiate the Deities When he was in pawn age without hope of freedom He was advised to offer ebo Láwüsl Qkqrnt borrowed money from a pawnbroker he was thus serving his

'

389


master until the day he would be lucky enough to refund the money he owed and rega¡n his freedom. unfortunately, this day never came, he had been in pawn age for upward of 16 Years and he was just dreaming of freedom without its coming to reality. Those who had known him knew that he could never regain his freedom. Because people had been saying this, his guardian spirits upheld their opinions and there was nothing he did that worked for him. He was however, determined not to die in his present condition. in pursuance of his problem.

freedom. Some of the Awo he approached advised him to serve Egrlngún Ilé, the masquerade of the He was assured that he would regain his

house. He did, there was no improvement in his life. Some advised him to serve onga ojá, the market onga. He did. There was no improvement in this life. some advised him to serve his He did. There was no improvement. Yet other advised him to continue to serue his Of He did, until his Ol became completely bald. There was no improvement in his life. Another group advised him to serve Ilé, the mother of earth. He served IIQ repeatedly until the spot had a mark like a small hole. Yet there was no improvement in his life. when he was complaining to people that he had gone to several places for solution to no avail. He went to the three Babaláwo mentioned above fortrialand possible solution.

of.

.

The Awo assured Láwüs'l QkQnf that his problems would disappear in time. They said that he had not offered the correct gbg all the time he had been moving from one Babaláwo to another, He was told that he would need to setve olúbqbOJiribQ, the father of all gbg. when he heard this, he became confused. He told the Awo that he recognized as of, and IIQ as Ilé; he recognized that one's father was Egúngrln Ilé; and one's mother was Oflga Ojá, but that he did not know what was called OhlbQbQtiribQ, the father of all [bg. He was then informed that the mouth of human beings was known as the olúbQbQtiribQ, the father of allebo, he was told that the gbg he was about to offer was the one that would change public opinion towards him for the better. It was meant for those who had hithefto concluded that he could never regain his freedom to change their mind and use their mouth to effect his freedom. They told him that if people pray for and says it in unison, his guardlan spirits would uphold what they had said and his luck would shine and he would be able to pay what he was owing his

ol

390

ll,

***r",,

pawnbroker. He was therefore advised to throw a big feast where there would be plenty to drink. He was told to cook the soup with Itoo melon, which was the sacred melon of his forefathers. He was told that at the end of feasting, he should ensure that those who were present prayed for him and that they should direct their prayers towards his regaining his freedom from his pawn broker. Láwüsl QkQrnl returned home, determined to do exactly as the Babaláwo had advised. He however had no money. He wentto borrow more money for this purpose. He prepared assofted food items, together with different types of drinks. He invited several people to come and feast with him. He used Itoo melon to cook the soup. Several people turned up for the ceremony. They all ate and drank to their satisfaction. At the end of it all, everybody prayed for him and his guardian spirits upheld their prayers. Before they departed, EFü Qdara entered into the minds of the guest and

suggested to them to contribute money for their host as a sign of appreciation of his hospitality. Everyone present saw this as a wise action to take. They contributed money. The amount they contributed was more than enough to offset the money he borrowed for the feast. That same day, he went to pay off his debt.

Soon after this period, luck smiled on him. Everything he did proved positive towards his determination to offset the money he borrowed from the pawnbroker, he was being recommended well bythe high and mighty in the society. All those he came in contact with spoke well of him. He made additional money. He began to keep the amount he made untilthe money was adequate for him to buy his freedom. He did and became a free man. He was a very happy man. He then realized that human mouth, public. opinion, and recommendation of human beings were truly the father of all ebg. Feeding multitude of people in order for them to have a positive opinion towards one was simply the greatest of all the offerings anyone could make. It was a happy LáwüsI QkQrnf who began praising his Awo and giving thanks to Olódümaré: AgbQngbQn, Awo wgn l'óde lloréé Agba yángldl, Awo ode ljqga Qkünrin yangldl-yangidiü wQn dl latlpa Dlá filn Láwüsl Qkqml qmq amú ltóO ge'win bg 391


Igbatl

ñ bg nlgbánráyé osóko Fbg ni wQn nl kó qe

won nl k'óbg Eégún ¡lé Ó bg Eégün ¡lé

Fbq rQ kófin WOn nl k'óbg Oofa Oja

b booo$a 9ja

Fbq rQ koda Wón nl k'óboOrl Ó bg Ort, Orl pa WQn nl k'óbg IIQ ó bg lle, rhe Iu WQn nl k'óbgOh¡bQbqtiribQ baba lbg Ó nl oun mg Orf, nl Orl Oun mg Ilé, nl IIQ Oun mg'pé baba gni I'Eegun Ilé Iyá fni l'Oogá ojá Ó nl qügbón Oun ó mgounü ñj€OlrtbQbQtiribo, baba Fbq WQn nl gnu u wgn fnu u wgn nl ñje OlúbqboliribQ, baba ebq ñ¡g tthta ñ bq n'lfe

fnu wgn f;nuwgn la ñbgn'ffg Enu wgn Mofitn Ig¡¡n Mofiln lja fnu wgn lnu wgn ko me lé rl mi bá ja fnu wgn Mofilnará ilé Mofilnt'ode fnu wgn lnu wgn la rrbg n'ffg Enu won

Translation: Agbóngbón, the Awo oflloree town Agba yáng'idl, the clumsy elder, the Awo ofljgga land The clumsy man who wastied with Aúpa They were the Awo who cast lfa for Láwüsl QkQnf Offspring of those who propitiate all divinities with'ltó0, melon as people propitiate the Deities

392

lrl, owon¡n ue¡¡

When he was in pawnage without hope of freedom He was advised to offergbg They advised hím to feed Eégún Ilé He fed Eégún Ilé His offerings were not accepted They advised him to feed OOFa Qja Hefed OoFa OJa His Offerings were not accepted He was asked to feed his OÍ He fed his Oú until he became a bald man They asked him to feed IIQ He fed IlQ, untilthe ground caved-in They advised him to feed OhlbQbOJiribQ, the father of all gbg He responded that he recognized OÍ as Of And IlQ, as the mother earth He know that one's father was Eégún Ilé And one's motherwas OOga O¡a But he did not know what is known as OhlbQbOjiribQ the father of all gbg They told him that it was their mouth Their mouth was OhlbQbQtiribQ baba [b9 And what do we propitiate in IfQ? Their mouth Their mouth is what we propitiate in IfQ I gave to the vulture And to the spirits Their mouth Their mouth cannot affect me adversely I gave to my relations And to outsiders Their mouth Their mouth is what we propitiate in IfQ Their mouth

Ifá says that the person for whom this Odü is revealed shall not be weighed down by negative public op¡nion. Ifá says that he/she will be spoken well of, and by so doing, he/she shall remove the bondage ¡n his/her life. Ifá says that this person needs to be mindful of what people say about him/her always as what people can use their mouth to make or break in his/her Iife is higher than what any ORga can do in'his/her life. If public opinion is in his/her favor, the sky is the beginning of his/her success in life. 393


6.

Ifá says that there is the need for the person for whom this Odü is revealed to offer gbg against slanderers. He/she is presently suffering, but yet those who have a lot to gain from his/her suffering will ensure that he/she is kept in perpetual bondage. Ifá says that if such a person is an apprentice, there is need for him/her to offer ebo so that the head of the training establishment will consent to his/her graduation. If he/she is seruing under someone, it may be very difficult for him/her to gain independence because the person under whom he/she is seruing has a lot to gain by keeping him/her in perpetual seruitude.

Ifá says that, for a person occupying a position of influence and authority, he/she needs to offer gbg and be careful not to add to the suffering of anyone under his/her command. Ifá says that he/she needs to be objective and considerate, lest he/she is disgraced.

Ifá says that the person for whom Qwónln-Méjl is revealed needs to place his/her hope on Ifá at all times. All the sufferings shall give way to joy in due course. Ifá says that miracle shall happen in his/her life. If there is the chance, such a person can go into poultry business or can be rearing a hen in his/her compound.

Ifá advises the person for whom this Odü is revealed to offer gbg with three cocks, three pigeons and money. He/she also need to feed EgU wittr one cock and feed Ol with one white pigeon. After these had been done, he/she needs to be patient and expect the miracle of Ifá in hi6/her life. On these, a stanza in QwQnfn- Mé¡) says: Atgle,wq ni ó hu'run hQrIhQü Dlá fi¡n Mofe€nl T¡ rr be har¡n Os,llrl Tl ñ b9 láárin lpqnju Tó wá ñ lg réé kó'wó lQdQq Kllfeánl pbg ni wqn nl kó 9e

394

fl¡ |

| ouronrin

Meii

Translation The palm of the hand does not grow hair This was the Ifá cast for MofQQff, I wish to succeed Who was in the midst of povefi And in the midst of suffering Who went to borrow money on pawn, in the house of Kfffeáff, he who never wishes other to succeed He was advised to offer gbg. MofQQnf was suffering. Nothing he did seemed to work, he tried all things and failed, he had no money, no good cloth, no wife. In fact, he was living in abject poveÉy. Ironically however, Mof€Éff was a very strong, able-bodied man. He was very ambitious. He had big dreams about his future. He

Successful, honourable and noble man in his community. Unfoftunately for him, all his dreams remained what they were; mere dreams.

prayed

to become a very

died. As a first son of his mother, culture demanded ceftain respons¡bilities from him, he had no money to meet these responsibilities. He was therefore left with no alternative but to go and

One day, his mother

borrow money from a pawnbroker. Consequently upon this, he went to Kfifeáff to borrow money. He was given the money with the understanding that he would move to Kllfgáff's house immediately after the burial ceremony and begin to work in the pawnbrokers farm until the day he would be able to refund this money. Before he went to borrow this money however, he had gone to the Awo mentioned above. He had been told that his pawnbroker would like to keep him in perpetual servitude. He had been advised to offer gbg with three cocks, three pigeons and money. He had been advised to serue E9ü Qdara with one cock and he had been advised to serve his Ol with one pigeon. All these he complied with. The Awo also advised him to be rearing hen. He therefore bought one for that purpose. When going to KIffQárf 's house, MofQQrf wentwith his hen. He was feeding the hen daily. Atthe same time he was working on the farm of KIffQánf, tilling the soil, making heaps for YOffi, CaSSaVa and maize.

MofQQff soon proved

to be a very hard working pawn. He used to work 395


from sunrise to sunset nonstop, before long, he had cleared all the farm, planted maize, cassava and yam. He was attending to the farm daily. When he got home in the evening, he would wash the dresses of Klffeáni, his wife and children. He would do this until late in the night. Very early in the morning of the following day, he would sweep the ground, wash dirty plates and calabashes before heading forthe farm. Meanwhile, Mofqqn'i's hen began to lay eggs. The first time, it laid 12 eggs and hatched 10. All the 10 chicks survived. Soon after this, the hen began to lay another set of eggs. This time around, it laid 11 eggs and hatched 10.Again, all the 10 chicks sulvived. The third time, the hen laid 11 eggs and again it hatched 10. And yet again, the 10 chicks sutvived. Mofggnl who came into the house of KlffQárf with one fowl now had 31 fowls.

one day, ffifeáff saw MofQQrf feeding his fowls and asked him what he (MofQQtf) intended to do with all the fowls. MofgQnf responded that he intended to sell off the fowls in three days time. That time was the market day of their town. Mofggff explained further that he intended to pay off his debt that day since he was sure to realize more money from the sale than the amount he was owing KIffQárf. When he finished feeding the fowls, MofQQtf wentto the farm.

Throughout that day, Klffgáff was not a normal person. He was just preoccupied with one thing: how to prevent MofQQrf from leavlng his house. He knew that truly. The amount he would realize from the sale of the fowls would be more than enough to pay for his freedom. This was what Klffeáff was determined to ensure that MofQQnl was not able to do. He was bent on keeping MofQQnl worked; it would be a great loss to him if he should open his eyes and allow MofQQrf to buy his freedom. Consequently, KlffQárf came up with an ingenious plan of eliminating the entire fowls at one fell swoop, and at the same time escape detection. That day, he pefected his evil plan. He waited for night to fall. He watched where the fowls wentto sleep and noted the placed well.

In the dead of the night, Kiifeárf sneaked out of the house. He went to where the fowls laid asleep. He simply fell the fence on them and the 31 fowls died instantly, withoutsparing one for MofQQn'i. In the morning of the 396

l,l,

**nn r",, following day, MofgQrf went to feed his fowls, only to discover that they were all dead. He burst into tears. He wept and wept. While he was weeping, everyone passing by took pity on him. They prayed for him to be able to overcome his problem. Egu Qdara also came in the form of man. He asked MofQ€ff to explain to him exactly what had happened. Mof€€nl narrated everything to him amid sobs. EpU Qdara however told him that his present predicament might in fact turn out to be a blessing in disguise. EEU Qdara then advised MofQSrf to pick up the dead fowls, roast them and preserued them. Mofqqnf, in his state of confusion, began to pick up the dead fowls. Those who were present helped him to remove the rubbles on top of the dead fowls. He roasted the 31 fowls and keptthem in a safe place.

Soon after this incident, the heir apparent to the Alárá stool became seriously ill. All known medications proved ineffective. A Babaláwo was subsequently invited. The Awo assured them thatAlárá's first son would be well. He advised them to go and look for 10 dead fowls hatched on the same day by the same mother-hen and which died on the same day, He stressed that those fowls were the materials to use to prepare the remedy for Alárá's son's ailment. Failure to procure the dead fowls that night could lead to the death of Alárá's son. Alárá quickly dispatched every able bodied youth in his palace to go in search of the dead fowls. While they were in search of these materials, Egü Qdara approached them and directed them to the home of Kiifeani. He told them that MofQQn'i, Klfeáff's pawn had what they were looking for. At the same time, Egü Qdara approached MofQQnf, and told him that some people were searching for 10 dead fowls hatched on the same day by the same mother-hen and which died on the same day. He said that those coming were sent by Alárá of llara-Ekltl. ESU Qdara stressed that they were very rich people. He asked MofQfnf to charge them four million cowries for each dead fowl. He assured MofQQrf that they could afford the amount and that they would be willing to pay.

When the delegates of Alárá arrived at KIffQárf 's home, they asked for MofÉ€ff. Kfifeáff wanted to know what they were looking for his pawn for. 397


They responded that they learnt that he had some fowls in the house. Before they finished their statement, Klffeáff responded that he had no more fowls to sell as they all died the same day. The delegates stated that they had come to buy the dead fowls which died the same day and not live ones. They went to Mofggnl. He insisted that each dead fowl would cost them four million cowries. They gladly paid. Kffeáff, who knew that MofQQff owed him only fifty thousand cowries, was indeed a very sad man. He was full of envy when he saw the delegates paying money to his pawn. He wentto a corner and wept bitterly. That same day, the first son of Ajeró took ill. A Babaláwo was invited. The same recommendation was made. They rushed to KIffQán'i's house. ESU Qdara toH MofQQn'i to insist on six million cowries for each dead fowl. The delegates paid. In the afternoon, the first son of Qwárángrln-Aga took ill. They consulted lfa, the same recommendations were made. They came in search of KffQáff's house. ESU Qdara toH MofQQn'i to insist on eight million cowries for each of the dead fowls because Qwárángrtn-Aga was richer than both Alárá and Ajeró. The delegates gladly paid. In the evening, of the same day, the QQni of IfQ himself took They went for Ifá consultatlon. The Awo told them to go and look for a mother-hen which had given birth to 10 chicks three consecutive times before and had died together with all the 30 chicks in one day. Egu Qdara directed them to MofQQnf The same Egu Qdara advised MofQQff to insist on One hundred million cowries for the dead mother-hen. The delegates gladly paid. MofQQtf, who was without a single cowry in the morning of that day became a proud ownerof two hundred and eighty million cowries in the evening.

ill.

.

On the other hand, Kfffeánf who woke up in the morning of that day feeling that he had successfully aborted the plan of MofQQn'i to buy his freedom ended up realizing that Olódümaré had peformed a great miracle in the life of his pawn. Kfffeáff was a disgraced, humiliated and subdued man in the evening of that same day.

In the end, KfifQáff became one of those working in the farm of

MofQQnf

.

MofQQnl became richer, happier, more influential and more honourable than

every body living in his community. He was thus singing, dancing and giving praisesto olódümaré and Ifá for making him such a happy man in his 398

ll

life.

o**r,n *",,

Many people benefitted from his wealth and influence. He was richer than his

wildestdreams.

(

Atelewq ni o hu'run hQühQü Dlá filn Mof€€nl Tl ñ be láárin Os,firl Tl ñ be láárin lpqnjú Tó wá ñ lg réé kó'wó ¡QdQq Kllf$ánl [b9 niwqn nl kó Se Ó gb'Qbg, ó rú'bg Kó fÉ, kO jlnne Ire gbogbo wá ya dé tütúru Njg aronipin o m'Qla o Bl a o kú,lge kO t¡ln Aronipin kO m'Qla o

Translation The palm of the hand does not grow hair This was the Ifá cast for MofQfff Who was in the midst of povefi And in the midst of suffering Who went to borrow money in the house of He was advised to offer ebo He complied Before long, not too late All good things of life came in abundance Those who write others off, you know not tomorrow When there is life, there is hope Those who write others off, you know not tomorrow.

KlffQánl

t

Ifá says thatthose who write others off shall end up being surprised. Those who under-estimate others shall be humiliated. Those who are at disadvantage today will rise to pos¡t¡on of authority and command tomorrow. When there is life, boundless hope still exists. Opportunities are still available for those who still lives, no mater the condition.

a

7.

(

Ifá says that it foresees the ire of honour and recogn¡t¡on for the person for whom this Odü is revealed. Ifá says that this person shall be given prest¡ge and authority in the community. He/she shall be recommended for this posit¡on, not because of the money

which

399

t


he/she has, but because

of

his/her wisdom, exper¡ence

and

understanding.

Ifá also says that there ¡s a vacant position where this Odü is revealed. Ifá enjoins the community, establishment, organization or society where the vacant position exists, not to consider money, wealth, or influence as paft of the criteria for filling the position, but rather, they need to consider wisdom, organizational capability,

experience, honesty, dedication, understanding and human consideration as paft of their criteria. Ifá says that by so doing, life will be more rewarding and interesting when the position is filled. Anything outside this is not good enough.

Ifá advises the person for whom this Odü is revealed to offer ebq with two ducks, haro guinea fowls, two pigeons, two horse-tails and money. He/She also needs to feed Ifá with one hen and money. On these QwQnf n-Mé¡) says: Qwqn irin nff mrl abgrQ wg'ná Qwqn omi nff mt¡ akerégbé sgnü QwQn gmg nll mú gmq wqn j'a|e Tl wgn fi rrpé ebi ló ñ paá l'óde Idó fti r pq tl ko gbQn Ká krtkú fi wqn wé yúnyun nfnú oko Dlá fiin QwQn Tl wgn ó fi j'oyé ilée baba ry f;bg ni wqn nl kó 9e

Translation Scarcity of iron makes one to melt needles Deafth of water makes the bottle-calabash to get lost Inability to get another child makes the child to steal For them to say the child was feeling hungry and only looking for food inldo town Thosewhoare in multitude butwho lacked wisdom Let us liken them to yúnyun grass of the farmland These were lfá's declarations to QwQn Who shall be installed to the vacant stool of his ancestors He was advised to offier ebo

400

il, o**n, *",,

QwQn (QwQnln) was the son of the Qba of his community. QwQn was not known for his wealth because he only had enough for his bare suruival. He was however known for his wisdom, humility, understanding, hard-work, sympathy and consideration for others. When his father died, many people wanted him to ascend the throne of his forefathers, this group felt that with his wisdom and other qualities, he would be able to steer the ship of their community to peace, progress and prosperity. There was another group however who felt that without money, QwQn was not fit to ascend the throne. Among this group were the kingmakers and the other person they

had in mind. This person knew that he was not entitled to the stool but because he had money, he and his suppofters believed that money could do anything and everything. In the case of QwQn, he told the people not to agitate for him to become the Qba because he did not have the money expected of him to spend before he assumed the throne. His suppofters said that he was being proposed because of his sterling qualities. The kingmakers demanded for and got money from the other group and made the other man the Qba. Before long, the whole town was engulfed in chaos. There were internal strives and external aggression, the economy of the town was in shambles. Where they were expected to use diplomacy, they would employ confrontation. Where they were to use dialogue, they would prefer military expedition, where they were to be magnanimous; they would twistthe arm of the citizenry. It reached a stage where everybody was fed up with the Qba and his council of chiefs. The community was waging war on several fronts. Other communities feared and loathed the king. When the matter reached a head, the citizens of this community grouped together and banished the Qba and his chiefs. Once again, they went to beg QwQn to assume the throne. He again comptained of lack of money. This time around, the whole community told QwQn that the community was not looking for his wealth but his wisdom and sense of organization. Soon after this encounter, they made him their Qba. Immediately after ascending the throne, he went into action. Al¡ military campaigns were stopped and in their stead, they opted for dialogue. They resolved all external problems with dialogue and refined diplomary. They resolved internal strives with honesty of purpose, 401


magnan¡mity and benevolence. Before long, economy began to improve. The community then realized that it was not poss¡ble for economy to improve where there was war, strive and conflict. Everybody had more than enough to eat, drink and wear. They were all praising QwQn. They were equally condemning those who hithefto felt money could buy progress and happiness forthe community. Qwqn irin nll mú abÉrÉ wg'ná Qwqn omi nll mú akéregbe sgnü Qwqn gmg nff mú gmgwqn j'ale Tl wqn fi rrpéeb¡ ló rr paá l'ódeIdó fnil pQtl kogbQn Ká kúkú fi wqn wéyúnyun nlnr¡ oko txá firn owQn Tl wgn ó fi j'oyé ilée baba rg fibg niwQn nl kó9e

ógb'gborórú'bg

Amr¡ QwQnrln j'oyé, iredé A ma má mú Qwqnrtn j'oyg ará tü wá A mrl Qwqnrln¡'oyé ló rqwá Eni tó bl'mg bl Yé ló r'Qmg bl Eeyan tó bl'mg tó gq ló pádánü gmg Amú Qwqnrln j'oye, iregbogbo kúnléewa o

Translation Scarcity of iron makes one to melt needles Deafth of water makes the bottle-calabash to get lost Inability to get another child makes the only child to steal For one to say that the child was feeling hungry and was looking for food inldo town Those who'are in multitude but who lacked wisdom Let us liken them to yrlnyun grass of the farmland These were Ifá's declarationsto QwQnfn Who shall be installed to the vacant stool of his ancestors He was advised to offer gbq He complied We installed Qwgnún, and all ire arrived We installed Qwqnún, and there was peace and harmony We installed Qwgnln and we have convenience

442

l,i

o*onr¡n uej¡

He whose ch¡ld is wise is he who has a ch¡ld And he whose ch¡ld is a fool has lostthe child We installed QwQnf n, all ire filled our homes.

Ifá says thatthere will be peace, progress and prosperity in the home of the person for whom this Odü is revealed. Ifá says that the whole community where he/she lives will benefitfrom allthe ire thatthe person for whom this Odü is revealed will bring into the community,

8.

Ifá says that four Ajogun were being experienced where this Odü is revealed. In the light of this, Ifá advises the person for whom this Odü is revealed to offer appropriate ebo so as to drive away all these Ajogun.

Ifá says there is need to offer ebe with two chewing-sticks and money by each person in the household of the person for whom this Odü is revealed. Where chewing sticks are not readily available, each

person needs to offer gbg with h¡vo tooth-brush and tooth pastes. The momentthis is done, all evils will abate where this Odü is revealed. On this, Ifá says: Ká máa lg báyff Ká máa bQ báyll

Dláfifnwgn n'llgwQn

Mbi gdún gbe n jg wqn wá ñ jl lójoojumq kg'minu Ajogun fbg ni wqn nl kl wgn ge

Translation Let us be going this way And then return thisway This was the Ifá cast for them atllgwQn Wherethe annualfestival was at hand And wheretheywoke up in anticipation of Ajogun

Theywere advised to offergbg

The inhabitants ofllgwqn were once a happy people. There were progress,

443


peace, harmony and cooperat¡on in their town. In order to show their apprec¡ation to their Origa, they set a day aside in a year when they celebrate the annual festival of their town. This day was known asllowon day. Wheneverllgwgn day was to be celebrated, allllgwgn citizens from far and near would return home. The celebration was always very grand. There came a time however that the inhabitants of Ilgwgn began to experience mysterious death, strange afflictions, inexplicable losses and litigations. For this reasons, many of them who were outside the town decided not to return home for fear of being attacked by this Ajogun. This had made the elders gathered together for deliberation and to fashion out a course of action. They invited the Awo mentioned above for Ifá

consultation. The Awo informed them that there were Ajogun in the community who were responsible for all their problems, They were however assured that the Ajogun would leave their midst if they could offer appropriates gbg. They were asked to inform all true sons and daughters ofllgwgn both at home and outside the town and the resident in the town who were not citizens of the town that each of them needed to offer trro chewing sticks and money in order to ensure that the Ajogun left their community.

The elders sent messages to everywhere and there was huge response within three days. The Awo offered the gbg for them and true to prediction all the Ajogun left their town when they saw the chewing sticks. Egu Qdara turned the chewing sticks to whips and used them to chase the Ajogun away from all the homes of all those who offered the gbg. That was how the problem of Ajogun was solved in )lowQn. when the next )lgwgn Day festival was celebrated, it was with pomp and pageantry. There returned happiness, peace, progress, harmony, and cooperation tollgwqn. Ká máa lgbáyll Ká máa bQbáyll

Ildáfitnwgn n'llowqn Nlbigdún gbé ñ j9 Wón wá tt jl lójoojúmQ kg'minu Ajogun fbg niwgn nl kl wQn 9e WQn gb'Qbg wqn rú'bg Awa o ma rf Ajogun n'llgwgn mO o 404

l,l,

Gbogbo wgn ló ti lg o GbogboQwQn lót¡ rú L'Ajogun bá lgo

*-nr

r.,,

méil-méil

{

Translation Let us be going this way And then return this way This was the Ifá cast for them atllgwQn Where the annual festival was at hand And whereThey woke up in anticipation of Ajogun

Theywere advised to offergbg

Theycomplied

i

Wedo notexperienceAjogun inllgwQn any more Allof them had left All inhabitants of QwQn had offered two chewing-sticks each as gbg And theAjogun simply left

Ifá says that Ajogun w¡ll leave the home and environment of the person for whom this Odü is cast. Ifá says that in its place will be happiness and progress. The person for whom this Odü is revealed shall be happy and shallsucceed in Iife. {

9.

Ifá says that for the person for whom this Odü is revealed to enjoy his/her potentials in life, there is the need for him/her to change his/her name and be bearing an alias or pet-name of his/her choice. If this can be done, he/she will live an interesting life. He/she will be happy and successful. He/she shall also have peace of mind in life.

Ifá says that there is the need for the person for whom this Odü is revealed to offer gbg with three white pigeons, three guinea fowls, three cocks, three hens and money, On this aspect, QwQnln Mé) says: KókórO jogbo ni o j'órt i kooko gbó Dla fún Wgngan Ttl $'gmg gkünrin lbáábá Wón nl kó rú'bo Kó lé baá j'ófif kg ire l'áyé

405

(


Translation The insect which eats hard woods are the ones preventing Kooko tied around the neck to last long This was the Ifá cast for Wgngan The son of the chidden places He was advised to offer gbg So as to be able to answer a good name in life

Wgngan was full of potentials. He was resourceful, brilliant, energet¡c, hardworking, unassum¡ng and intelligent. Yet he had nothing to show for all his assets. One day, he was advised to go for Ifá consultation. He did. He approached the Awo ment¡oned above for solution to his problems; would he be a successful person in his life? Would he be able to realize his full potentials in life? Was there anything he needed to do to make his life very rewarding? The Awo told him that he had a lot of potentials in his life. He was told that as much as he tried to harness all his potentials and other resources together, he had little to show for it in terms of achievement. He was told that he needed to change his name and assume an alias before he could realize his full potentials in llfe. He was assured that his guardian spirits in charge of success and achievement were not favourably disposed towards his answering his real name. That was why he had not achieved much in his life. He was also advised to offer three white pigeons, three guinea fowls, three cocks, three hens and money. He complied. That same day, he changed his name to QwQn. Soon after he did this, his business picked up he began to make profit. w¡th money, he got married to a good wife. Together with his wife, he got many children. Together with his wife and children they erected their own house. W¡th a good house, he bought a horse and tied it to a stable in his house. He had all the good things of life. He was very happy and very grateful to Olodumarefor making him a successful person in life.

jogbo ni O j'órf i kooko gbó Dlá fi¡n wgngan Tll g'gmq gkünrin lbáábá WQn nl kó rú'bg Kó lé baa j'ófúkg ire l'áyé Ógb'Qbg, ó rrl'bg E bá ni l'átOlé ire KOkOTO

406

[¡

Irl

owonrin Me¡i

Translation The insects which eat hard wood are the ones preventing kooko tied round the reck of dog to last This was the Ifa cast for Wgngan The son of the hidden Places He was advised to offer gbg So as to be able to answer a good name in life Hecomplied Before long, nottoo late Join us in the midstof all ire in life

Ifá says thatthe person for whom this Odü is revealed shall be blessed with all the good things of life. Ifá says that he/she has potentials and knows how to harness allthese potentials together. What he/she needs is for Ifá to make it possible for mother-luckto smile on him/her. To make this happen quickly, there is the need to offer gbg as prescribed above and to change his/her name progress. There lies success. There lies accomplishment. And there lies victory over wants, disappointment and disillusionment.

10. Ifá says that it foresees ire for a couple who were planning to get married. Ifá says that both of them had been destined to be husband and wife from heaven. Ifá says that both of them shall live together until their old age. Ifá says that they must never contemplate separation or divorce as the consequences would be very grave for them and more especially for the woman. Ifá says that there may be series of oppositions from several quarters against their relationship, as long as they choose to stay together, there is nothing any one can do to separate them.

Ifá says that there is the need for this couple to offer gbg with two cocks each, two hens each and two guinea fowls each. If this is done they will live happily. They must also never dream of separating or divorcing each other. On this aspect a stanza in QwQnr'in-Mé¡) says:

Eroltoo 407


Eroltaa DláfilnAkérégbe Tl trlg réé gbé lmu nlyáwó lbq ni wqn nl kó qe

Translation Travelerstoltoó And travellers toltaa hey were the Awo who cast Ifá for Akeregbé, the bottle-calabash (gourd) When going to have the hand of fmu, the palmwine, as wife He was advised to offer ebo.

Akérégbé was planning to get married. He wanted to marry his sweetheaft from youth. He therefore went to the Awo mentioned above for Ifá consultation: would they live happily together? would they last long? would they be able to give b¡fth to many children? Would they make people happy? would they leave a good legary? All these the Awo answered in the affirmative. They also advised Akérégbé to offer gbg with two cocks, two hens, two guinea fowls and money. He complied. Eroltoo Eroltaa Dfá frln fmu l1 rllq sllé gkg ówúrQ '11 nla réé g'aya Akérégbé [b9 niwqn nf kó Se

Translation Travellers toltóo And travellerstoltaa They were the Awo who cast Ifá for f,mu, the palm wine When planning to becgme the wife of Akérégbé, the gourd She was advised to offergbg

Fmu, the palm wine, wanted to know how her relationship with Akérégbé would be. She went to the same group of Awo whom Akérégbé consulted. She asked the same questions. She was given the same answers, she was also advised to offer the same gbg, she also complied. She was warned never to leave her husband as the consequence was too grave for her. She heeded the admonition of the Awo. She and her husband Akérégbé lived 408

l,l o*on¡, u.¡¡

happily for a long, long time. after. Nobody was to separate them.

Eroltoo

Erolua Dláfi¡nAkérégbé Tl ñlg reé gbé lmu nlYáwó Fbg niwqn nl kó 9e

Ógb'Qborórú'bg. Eroltoo

Erclua Dláfún fmu

Tl rtlqsllegkoówúrQ Tl nlg r€é g'aya Akérégbe

fibg niwQn nl kó9e

Kopekoflnná F wá bá ni b'€wá,I wá wo're o fyinogbQno fyin o mQ'rán fyin ó mg wlpé Akérégbé ni yóó $'gkg f mu dal$dalq?

Translation Travelers toltoo And travellers toltaa

They were the Awo who cast Ifá for Akeregbe, the bottle-calabash (gourd) When going to have the hand of f mu, the palmwine, as wife He was advised to offer gbg Hecomplied Travellers toltóO And travellers toIffia Theywerethe Awo who castlfá for f mu, the palm wine

When planning to become the wife of Akérégbé, the gourd She was advised to offer qbg She complied Before long, and nottoo late Join us in the midst of beauty and ire You are notwise Surely, you are not knowledgeable Don't you know that it is Akérégbé that will be f mu's husband till death dothem Paft?

Ifá says that person for whom this Odü is revealed and his/her paftner shall 409


live happily until their Old age. Both of them are compatible. They will share many things in common and they shall compliment each other in many respects. They must however not contemplate separation or divorce as this step is not in their best interest. Such step can only bring sorrow and regrets.

11. Ifá says that the person for whom this Odü is revealed must never snatch another man's wife. Ifá warns that if he does, his life will be destroyed; he will live in shame and anguish for the rest of his life: For this reason therefore, he must never think of having any love affair with a married woman - talk less of getting married to one. Ifá says that if he had been doing this, he needs to offer gbo with one matured he-goat and money. He must also sever the relationship fotth with. Failure to do so will only lead to sadness and regrets. On these,Ifá says: Ojú oró kO r'ójá ná fka lqwu grün Dlá firn Owlwl Tl rrlq reé 9bé oblnrin OgblgbO rl 9e Qbja 9y9 lbg ni wQn ni kó 9e

Translation A wicked face

cannottransact good business

One's garments needs enumeration This was the Ifá cast for Owlwl, the Owl

When going to snatch the wife of Ogb'igbÓ, the hoopoe Who was the chief mercantile superuisor within the birds kingdom He was advised to offer gbg

Owiw¡ the Owl, was a very proud, pompous, prosperous and adulterous man. He had the money to pursue his lascivious date for illicit love affair. There was no young unmarried woman he was not ready to sleep with. One day, he saw the wife of Ogblgbó and took immediate fancy of her. They soon established a secret love pact. They used to meet at a rendezvous known to only the two love-birds. At a stage, they could not

414

l,l' *onnr

r.,,

hide emotions for each other any ¡onger. They began to make love passes at each other openly. Ifá's wise counsel¡ng to Owlwi to desist fell on deaf ears. Those who know Ogb'lgbó to be a very influential person in the community called Owlwi and warned him seriously to desist. He bluntly refused. Soon afterthis, thetwo love-birds planned to get married. Owlwi asked OgblgbO's wife to pack out of her husband's house and come to live with him. The wife packed and moved into Owiwi's house. Immediately this was done, pandemonium set in. Every where was made inhabitable for Ow¡wi by other birds. They reasoned that itwas bad enough for Owlwi to be having illicit love affair with the wife of their leader, he had the effrontery to snatch the wife altogether. Anywhere the other birds saw Owlwi, they would stone him. He ran away from that community. When he reached another place, the birds there began to stone him too. He was given several slaps on the face. He developed eyes problems. At a stage, he could no longer walk in the day light for fear of being mobbed and as a result of his bad eyes. Owlwi then resolved to be moving about only at night. Even at that, he was always fearful that he might be spotted and beaten up. His lover soon deserted him. One day, OWlw¡was ruminating over his life where he had stafted from and where he now ended his career in life. He regretted ever refusing to listen to wise counseling. He regretted ever going after married woman when there were several single ladies at his beck and call. He realized to his shame that he was the architect of his misfortune. He wished that the hand of the clock of time could be rewound so that he would make amends. But alas, it was impossible and too late to make any amendment. He soon learned to live with his regrets and share for the rest of his wofthless life, Oju oro ko r'oja na !t
lfa Dida: An inütat¡on to lfa Consultation

Owlwl

o dé O, eyg

aioru o

Translation A wicked face cannot transact good business One's garment needs enumeration

These was the Ifá cast for Owlwi When going to snatch the wife of OgDgbó Who was the chief mercantile superuisor within kingdom He was advised to offer gbg He refused to comply Here comes Owlwi, the night bird If we seeyou during day-time You shall become a bird of prey Here comes Owlwi, the night bird.

the

birds

Ifá says that the spirit.of the person for whom this Odü is revealed is against adultery. He must never snatch another man's wife. Ifá says that he should be contented with his own wife if he does not bargain for disgrace, humiliation and restlessness in his life. Ifá says that it shall not allow this person to live a sad life. He is created by Olódümaré to live a pious life. There lies his happiness.

L2.

Ifá says that it foresees the ire of multiple children for the couple for whom this Odü is revealed. Ifá says that the chances of giving b¡fth to twins and/or triplets are very high, Ifá says that apaft irom multiple bitths, the couple also have a high propensity to have several children in life. Ifá says that all the children they beget will be useful children. Ifá also warns the woman for whom this Odü is revealed not to push her husband too much for him to do what does not come from his mind or do what is not normal for the man to do. Ifá says that the woman for whom this Odü is revealed is fond of ensuring that she has her way, either good or bad. She also love to pester her husband to do what she wants at all times. She may cry beg, threaten or shout at her husband in order to have her way. There is no trick she cannot 412

ll,

a,norri, ue¡i

employto ensure thatwhat she wants was done by her husband. Ifá however, advises the husband to always be on his guard, weigh anything his wife says carefully and consent to only do the reasonable ones. It is by so doing that he will save himself from embarrassment. Ifá says that the couple needs to offer gbg with four rats, four fish, two hens, hro cocks and money. They also need to se¡ve Ifá with four ratsfourfish and hen. On these, Ifá says: fl$rgrq k$rgrg ElérórO kérOró

D,|áfilnOblQpe

AbüfúnAkg Awgn méjéejl ñmómi ojrl süngbére gmg fbg niwqn nl kl wQn ge

Translation flQrgrg kQrgrg And ElérórO kér0r0

They weretheAwo who castlfá forthe female palm tree And also forthe male palm tree When theywere weeping in lamentation of theirfailure to begetchildren They were advised to offergbg

Both male and female palm tree were married for a long time. They loved each other. But they were not blessed with children. This was a constant cause for worry and crying for the couple. One day, they decided to go to the house of the two Babaláwo mentioned above for Ifá consultation. Would they be able to beget their own children as other trees in the forest do? Would they be able to live a family life? Would luck smile on them soon? Would their children be useful to them?

The Awo assured them that they would soon give bifth to their own children. They were advised to offer gbg and feed Ifá as stated above. They complied. After this, the Awo prepared a herbal soup for the wife to eat immediately she reached home. The couple was assured that the soup would open the womb of the wife and she would become pregnant in no time. The couple left the home of the Awo, believing that their problem would soon be over. 413


When they reached home, the female palm tree opened the soup conta¡ner to eat. She complained that the soup must be very bitter because of the way it looked. The male palm tree advised her to over-look that aspect and eat the soup. She asked her husband to taste the soup and confirm what she had observed. The husband refused, claiming that the soup was meant for a woman. The wife simply burst into tears. She accused her husband of not bothering about her welfare. She said that they offered the gbg together, they were looking for the baby together and they had been worried about their childlessness together; but now that it was time to eat a bitter soup, she was left to suffer alone. She claimed that when the child comes, they would at-least claim it together, she concluded that her husband's love for her had reduced considerably and that what had just happened simply confirmed her suspicjons without doubt. The male palm tree tried to explain himself but his wife shouted him down. She soon began to pack her loads, claiming that she could not continue to live in the same house with someone who does not have her love and welfare in mind. In a state of confusion, and just to convince his wife that he cared for her, the male palm tree reluctantly agreed to taste the soup. W¡th more tric( persuasion and threat, they both ate the soup and finished ittogether. Three months after, both the male and female palm tree became pregnant. Both of them delivered at the same time. Since that time, both male and female palm trees used to become pregnant and deliver several young ones atthe sametime. flQrgrg k€rg¡€ ElérOrO kérOr0 Dlá filn Obl Qpe

Abüfi¡nAko

Awgn mejeéjl ñmómi ojú süngbéré gmq lbg ni wqn nl kl wqn fe WQn gb'Qbo, wQn rú'bq Aj$ takq-tabo t'QpQ ñblmg o A kll rl á9án nlnu gpg Tako-tabo I'Qpe ñblmgo

Translation

.

flQrgrg kQrgrg And Elér0ró kérOró

414

il, o*orn, *",,

.

They were the Awo who cast Ifá for the female palm tree And also forthe male Palm tree When they were weeping in lamentation of their failure to beget children Theywere advised to offer ebQ They complied Both male and female palm trees beget children There was no barren an¡ruhere Both male and female palm tree beget children.

Ifá says that the couple for whom this Odü is revealed shallha¡eth*.own children. They need to offer gbg' feed lfa and feed the Deity of Twins.

13. Ifá says that if foresees the ire of a child for the person for whom this

Odü is revealed. Ifá says that there is need for him/her to offer gbg

with four rats, four fish, two hens and money. After this, the couple needs to rub every part of their bodies with a life chameleon

for 16 days. After this, they shall be blessed with a baby. Ifá also says that there is a person where this Odü is revealed who is experiencing serious hardship. Ifá says that the hardship is as a result of his/her destiny from heaven. Ifá says that only gbq can change the destiny if the person in question to good. He/she needs to consult Ifá and offer gbq regularly. By so doing, his/her destiny shall improve and change for better. Ifá says that this person needs to ofter gbg with three white pigeons for prosperity' three hens for a good spouse, three guinea fowls for peace of mind, prestige and honour, three rats, three fish for children, three cocks for victory long life and sound health and money for all the the good things of life. On all these, a stanza in QwgnÍn-Mé¡) says: Agbgn ml jla$á má jáá Dlá fitn Bayewü Tó fe, ylntl m'ójrl gkún sünráhun gmo Fbg niwQn nl kóge

Translation Agbgn, the coconut, shook violently without Droopping from the tree

415


This wasthe Ifá castfor BayéwU When weep¡ng in lamentation of his inabilityto begeta child He was advised to offer gbg

Bayewü had most things a man wanted in life; a good work, good health, good family background, but no child. He and his wife tried everyth¡ng they knew without success. Then one day, they approached Agbgn mI ¡Táflá má jáá a prominent Babaláwo in their community for Ifá consultation and possible solution to their problem of childlessness. The Awo consulted Ifá and told the couple that there was nothing wrong with them physiologically. He claimed that there was a spiritual problem which was inhibiting them from having a baby. He however assured them that the problem would abate. He advised them to offer gbg with four rats. four fish, two hens and money. They complied. when they were about to return to their home, he gave them one life chameleon and ask them to use it to rub their bodies for 16 days. He asked them to pray while doing He asse¡ted that ' abá ú alággmQ bá dá, ni Onga-Oke ñ gbá,' meaning, "the wishes of the chameleon are always upheld and accepted by the divinity'l He told them that they would be blessed with a baby boy soon.

it.

The couple did exactly as they were instructed. Soon afte6 true to whatthe Babaláwo said, Bayéwü's wife became pregnant that same month. Ten months after consulting Ifá, on their problem of childlessness; they were blessed with a bouncing baby boy. Three days after, duringlkgsqdayd, the Awo proposed that the name of the child ought to be "Qgáñrara"-*a baby born after the parents used Qga, chameleon to rub their bodies". The parents accepted the name and the baby was known and called Qgáñrara

byall. Qganrara lo wa ñ t¡ IkqE Qrun be wá'yé N¡ kOmú irekankandánl Ó de'le aye fttn Ilé ayé rQg wá le kokooko bl qta Ó wá tg áwgn Iná Awo Ilé lq Ó tg awgn Oorun Awo Ode lg Iná Awo Ilé, kó maa q0 je, kó maa gq jeo Oorr¡n Awo Ode, kó máa gg je, kó maa gq je o

416

ll'

o*on¡n ue¡¡

wqn má baa fi ibi mr¡r¡-múü kan múú-múú Fbq ni wqn nl kó 9e KI

Translation Qgáñrara was coming from heaven to eafth He did not bring along any ire with him When he reached the earth, his life was extremely difficult to cope with He them approached Iná fire, the Awo of the house And approached 00rün, sun, the Awo of the main street. Let Iná, the Awo of the house be selective in where he looks for food And 00rün the Awo of the main street be careful with where he associates with others Lest they allow two hot substances to get in contact with each other They advised him to offer gbg

When Qgáñrara came into the world, as a youth, he had been showing the sign of someone who had forgotten all the good things of life in heaven. He

was very ugly; he had no good health; he irritated people except h¡s parents and he was despised by others. When he grew up and became a matured man, the situation became worse. Nobody wanted him around them. He had no friends except his other junior siblings. He had no confidant out side his parent's home. He was the subject of ridicule by everybody. He could not mix with people. He therefore had no reasonable work he was doing. He had no money; he had no strength, no good health, and no sense of direction in life. When all his age mates were getting married and becoming proud parents, he dare not entertain such desire. Soon after, his junior brother and sister got married and left him in the family house, yet, he could not think of propositioning any woman. He soon became lonely man. Tired of these, he approached the two Babaláwo mentioned above. They cast Ifá for him and advised him to offer gbq. He did. He was asked to go and continue to pray because his was not a problem that would disappear in one swoop. He agreed and continued to pray. When he learnt that the problem that he had was that he had not brought any ire from heaven, he was realistic enough to know that the problem would not disappear in one day. Since he had also been told that he needed constant Ifá consultation and offering of ebo to solve his problem, he was fully determined to do just that. Because his parents were rich, he was ready to spend. Waiting for some time, he went in search of otherAwo. 417

lfa Dida: An inv¡tat¡on to lfa Consultaüon

ó tg lwgnr{nwQn Awo oko lg Ó tg Aaamü Awo ebá og¡ri lg AwQrlnwón Awo oko, kó máa g'óje, kó máa gójg Aláemü Awo $bá ogiri, kó máa góje, kó máa fóje Kl wqn má báá fi ¡bi hálhál kan háthát fbg ni wgn nl kóge

Translation He

wenttoAwQnr{nwqn, the Iguana, the Awo of the farm

And went to Aláamü, the Lizard, the Awo of the Wall-side Let AwqnÍnwQn, the Awo of the farm be selective in where he looks for food And Alaamu, the Awo of the wall-side be careful with Where he associates with others Lest they allow two scaly substances to get ¡n contact With each other He was advised to offer ebq

After waiting patiently for results to come out and he could not easily perceive any, he approached the two Awo ment¡oned above. They too advised him to cont¡nue to offer gbg as that was the only solution to his problems. They perseverance, there would be solution to his problem. He offered the prescribed gbg and cont¡nued to pray to Olódümaré. He was totally convinced that one day, his problems would be solved.

ótqOgeeyeayélq ó tg roweé e, yg Qrun lg Ogeeygayé,kómáa Sqje, kómáa gq je Kowéé eyg Orun, kó máa gq jg, kO maa gq je K'éJeQbarlga mejl ma baafoju kan'raawgn fbgni wQn nl kó9e

Translation He

wentto 0gé, the bird of the world

And wentto Kowéé, the bird of the high heavens Let Oge the bird of the world be selective in where he looks for food And Kowee, the bird of the high heavens, be careful with where he associates with others Lest two birds of Qbár'lgá, get in contact with each other

418

i.l'

He was advised to offer

o**¡,

ue¡¡

ebo I

After waiting for sometime, he approached the two Babaláwo mentioned above. They also advised him to continue to consult Ifá and offer gbg as frequently as possible. They asked him to offer ceftain 9b9. He did. He was asked to go home and continue praying and went for the benevolence of Olódümaré. He continued to pray. He was more determined, than ever before, to solve his problems. tg tkun nff fagbárl ge'lé lg Kelenrbe nllfQná ojun Ete oke, étélsálQ |aá f¡l ké háa, hóo Qpoju ikün nll bo obó mqh Dlá fun Qgárlrara Tll g'gmq Bayewü Ó

g'odo

{

Tóti ñjayéélekákááká Tótiñjayéele kokooko bl o,ta fbg niwqn nl kóge

Translation

home"

"the Mucus makes the skull its And went to "Phlegm makes the throat its abode" And went to "the upper and lower lips are used to shout haa-hoo" And to overgrown belly is it that covers a woman'vagina" They were the Awo who castlfá for Qgáñrara The son of Bayéwü Whowas living a life of hardshiP And living a life as difficult as a pebble-stone He was advised to offer gbg He went to

{

in

Qgañrara went to the four Awo ment¡oned above for Ifá consultation i problems. The Awo also his to for his solution search of continuation advised him to continue to cast Ifá regularly and offer all the appropriate ebq. He also compl¡ed. When they were discussing and analyzing his journey through life, he mentioned to the four Awo that he had once been to six other Babaláwo for solution to his problem. The four Awo then contacted the other six Awo whom Qgáñrara mentioned and together the 10 of them deliberated on the best solution to his problem. While they were discussing, they asked him about the circumstances of his birth. He explained to them. There and then the Awo consulted Ifá and QwQnfn- (

\

419


aga¡n. They then explained to Qgárlrara that he was a direct son of Olódümaré himself. And that since a chameleon was used before he was born, the power which Olódümaré gave chameleon to attract any colour to itself resided in him. He was asked to go home and Mé¡) was revealed

wish for anything in life and Olódümaré would surely uphold it. There was nothing that he would fervently wish for that would not be given to him by Olódümaré. He was told to always put it in mind that, " abá ü alággmg bádá, ni Origá Oke n gba" meaning; the wishes of the chameleon are always upheld and accepted by the divinity". Qgañrara was asked to go home and continue to wish for all the ire in life in a realistic manner. Reaching home, Qgárlrara placed all his needs on a scale of priority. He concluded that his immediate priority is for him to be loved by all and for him to love all in return. He continued to wish for this earnestly. Soon, other people who had hithe¡to hated him began to see some good qualities in him. He began to have friends. He could move freely among his peers, soon after this he wished for a regular means of livelihood. He went into farming. His newly cultivated friends assisted him, he made a huge success of it. He began to wish for money and he made money. Soon after this, he began to wish for a spouse and before long, he had his own wife. Later, he began to wish for children and he soon had severalchildren. As a matter of fact, his wife's first delivery was a set of twins. Afterthis, he began to wish for his house and together with his wife and children they were able to erect a big mansion, furnish to his taste. In short, there was nothing he asked for that he did not get. Ifá says there is nothings that the person whom this Odü is revealed wish for that will not come his/her way. Ifá says that the present hardship which he/she going through is but a transient experience. After sun comes rainfall. Agbgn ml jlajla má jáá Dlá filn Bayewü Tóféylntl m'ójrt gkún sünráhun gmg lbg ni wQn nl kó 9e

Óg'b$borórú'bg WQn nl kó máafqga r'ara Kopekoilñne Ló bá fi qmq naá bl gkünrin Omoü a bl

424

I,l,

TlanfiQgar'ara Ká máa peé nl Qgáñrara Qgáñrara ló wá ú t¡ IkQlé Qrun bq wá'yé N¡ kO mrl ire kankan dánl

Óde'leayétán Ilé ayé rQg wá le kokooko bl o, ta Ó wa tg áwen Iná Awo Ilé lg ó tg awgn Oorun Awo Ode 19 Iná Awo Ilé, kó máa qQ jg, kó máa fq je o Óorun AwoOde, kó máa SQ je, kó máa Fqjeo Kl wón má baá fi ibi múú-múú kan múú-mrlrl fbg niwqn nl kó 9e

Ógbg'borórú'bg ó tq lwqnrlnwqn Awo oko lg Ó tq Aaamü Awo Qbá Ogiri lg

Awqrfnwqn Awo oko, kó máa S'óje, kó máa s:qje Aláamü Awo Qbá Ogiri, kó maa g'óje, kó máa s:óie Kl wQn má báa f¡ ¡b¡ hálhál kan hálháf f bg ni wqn nl kó 9e

Ógb'ébgrórú'bg

tq oge eyg ayé lg ó tg xoweé e, yq Qrun lq Ogeeyqayé, kó máa Sq jer kó máaSqiQ KowééeyqQrun, kó máa fQje, kó máa SE je K'éyqQbárlgá méjl má baafoit¡ kan'raawgn Fbg niwqn nl kóge Ó

Ogb'Qborórú'bg Ótg tkun nll fagbárf ge'lé lg KqlQnrbQ nll f'Qná Qfun s,'ódo Ete ote, etelsale láá fil ké háa, hóo Qpojr¡ ikün nll bo obo mqle

Dláfun Qganrara Tll g'gmg Bayewu Tó ti ñjayé éle kákááká Tóti ñjayé ele kokooko bl gta fibg niwqn nl kó 9e

Ógb'$bgrórú'bg ñjelfE wü mfl nl o

Qgáñrara o, Ológüngünmálé Owówü mff nl o Olódümaré fitn mi o Qgañrara o, Ológüngünmálé 421

o*or¡n u.¡¡


Aya wü mff feo Olódümaré fitn mi o Qgáñrara o, Ológüngünmab Qmowü mll bl o Olódümaré fún mi o Qgáñrara o, Ológüngünmdlé Ilé wü mff kS o Olódümaré fitn mi o Qganrara o, Ológüngünmálé Iregbogbowü mtl nl o Olódümaréfiln mi o Qgártrara o, Ológüngünmálé Gbogboabá tl alággmg bá dá Ni Ortga-oké ñ gba Qgáñrara o, Ológüngünmálé

Translation Agbqn, the coconut, shook violently without Droopping from the tree This was the Ifá cast for Bayéwü When weeping in lamentation of his inabilityto beget a child He was advised to offer ebO He complied

Afterthegbg He was told to use chameleon to rub his body (together with his wife) They did as they were told Before long, and nottoofar They gave birth to a baby boy The baby born after rubbing the body with a live chameleon Letthe baby be known as Qgárlrara Qganrara was coming from heaven to ea¡th He did not bring along any ire with him When he reached the eafth He approached Iná, the Awo ofthe House And approached Oorun, theAwo of the main street Let Iná, the Awo of the House, be selective in when he look for food

And Oorun, the Awo of the main street be careful with where he associateswith others Lest they allow two hot substances to get in contact with ecah other Theyadvised him to offergbg He complied He went to AwgnÍnwgn, the Guiana, the Awo of the farm

422

l,l, o*on¡, u"j¡

And went to Aláamü, the Lizard, the Awo of the Wall-side LetAwQnf nwqn, the Awo of the farm be select¡ve in where he looksforfood And Alaamu, the Awo of the wall-side be careful with

Where he associates with others Lestthey allow two scaly substances to get in contact With each other Hewas advised to offergbg Hecomplied He wentto Ogé, the bird of the world And wentto Kowéé, the bird of the high heavens Let Oge the bÍrd of the world be selective in where he looks for food And Kowéé, the bird of the high heavens, be careful with where he associates with others Lesttwo birds of Qbáflgá, get in contact with each other He was advísed to offer gbo He complied He also wentto"the mucus makers the skull its home" And to "the phlegm makes the throat its abode" And to"the upper and lower lips are used to shout haa-hoo" And to "overgrown belly is it that covers a woman's vagína" They werethe Awo who castlfá for Qgañrara The son ofBayewü Who was lining a life as tough as a pebble-stone He was advised to offer gbg He complied Now, I wish to love and be loved Olódümaré, please let it be so for me Qgáñrara o, Ológüngünmálé I wish to have my own wife Olódümaré, please let it be so for me Qgáñrara, Ológ0ngünmálé I wish to have my own children Olódümaré, please let it be so for me Qgáñrara, Ológüngünmale I wish to have my own house Olódümaré, please let it be so for me Qgáñrara, Ológüngünmálé I wish to have all the ire in life Olódümaré, please let it be so for me Qgáñrara, ológüngünmálé The wishes of the chameleon

423


Are always upheld and accepted by the Divinity

Qgáñrara, Ológüngünmálé

Ifá says that all the wishes of the person for whom this Odü is revealed shall be upheld and accepted by olódümaré. All he/she needs to do is to pray feruently for his/her needs, be realistic with such wishes and wait patiently forthe bounty of Olódümaré. The promises of the world may go unfulfilled but what Ifá promises will never pass unfulfilled,

L4. Ifá says that the person for whom this Odü is revealed shall gain the profit of a parent over his/her children. Ifá says that all the children wiil be wofthy children without exception. Ifá says that there is the need for him/her to give the children proper training and good moral upbringing. He/she also needs to walk in the path of Olódümaré so as to enable the children to emulate his/her good ways. Ifá says that with proper moral and education upbringing, her/she will have peace of mind over his/her children; he/she w¡i néver regret ever begetting any of the children. The children will however emulate their parent in most of their attitudes and outlook towards life. That is why it is very imperative for him/her to behave well and have the fear of Olódümaré at heartatalltimes. On this aspect, Qwgnr1n-Méfl says: Okuta a lá ma g'eje Dlá filn Qwq Qmga bl marün-ún jééréánln fibg ni wQn nl kó 9e

Translation The pebble which was broken but did not bleed That was the Ifá cast for QWQ, the hand Who shall give bifth to five children and made profitfrom the five She was advised to offer gbg

QwQ, the hand went to Babaláwo for Ifá consultation. She was advised to offer gbg with two guinea fowls so that she would be able to benefit from all the children she would beget. She complied. She was also told to give

her children the best moral upbringing when they arrived. She was informed that her children would not listen to what she said only but would 424

l,l o*onrn r",,

copy more from what she did. Eventually, she gave b¡fth to five fingers and they were all usefulto her. She gave them the best upbringing and she peace of mind over them. None of the children died in his/her youth. She was a very happy mother.

had

I

okúta a la má g'eie Efá fún gsg

Qmg abl márun-ün jééré árún pbg ni wQn nf kó 9e

Translation

;

The pebble which was broken but did not bleed Thatwasthe Ifá castfor FsQ, the Leg Who shall gíve birth to five children and made profit from the five He was advised to offer gbg

[sQ, the Leg, also went to the same Babaláwo. He was g¡ven the same advice as gwQ. He too did as he was told by the Awo. He too gave bifth to five toes. The children were also very useful to him. None of the children died in his/her youth. Ese was also a very happy father. They realized that they succeeded because they offered gbg and they behaved according the dictates of Olódümaré and theirAwo:

to

i

Okrttaa la má g'éie Dlá filn QwQ Qmqa bl márün-ún jééréárrln fbgniwqn nl kóge Ó gb'€bq. Ó rú'bg

Okr¡taa|ámág'eie Dláfiln gsg

Qmqabl márün-ún jééréárrln Sbg ni wQn nl kó 9e Ógb'Qborórrl'bg Qmg QwQ kll k¡¡ l'ójtl Qwó , Qmg FsQ kll t'ojrl Fseé r'Qrun Iwá klit'ojtt onlwá á baie

;

I

Translation The pebble was broken, but it did not bleed That was the Ifá cast for

QwQ

t

425

lfa Dida: An ¡nvitaüon to lfa Consultation

Who shallgive birth to five chidren and made profitfrom the five He was advised to offer gbq Hecomplied The chidren of QwQ (fingers) will not die while QwQ is still alive And the children of fsQ (toes) will not die before the toes. One's character cannot be spoilt in the presence of the owner of the character

Ifá says that the children of the person for whom this Odü is revealed shall not die while he/she is still alive. Ifá says that he/she shall enjoy all his/her chidren.

15.

Ifá warns the person for whom this Odü is revealed to show respect to elders, const¡tuted authorities, his/her fore-fathers, the ancestors, ORga, Irtlnmolé and Olódümaré at all times. Doing this, is the course of action that will ensure success. Failure to do this will never augur wellfor him/her.

Ifá says that the person in question has already achieved

some

degree of success. Ifá says that the person for whom this Odü is revealed have the tendency to show off and be rude to those above him/her, his/her parents, constituted authorities and/or ancestors. Ifá says that there had hithefto been relative peace and harmony where this Odü is revealed, and that changes came for the worse as a result of the rudeness and insubordination of the person for whom this Odü is revealed. In order to correct this anomaly therefore, there is need to offer gbg with three cocks three hens, three guinea fowls, three white pigeons and money. After doing this, he/she needs to respect his/her ancestors and those in positions of authority over him/her. On this, Ifá says: IdáklsJ Qná ntl réejo l'€yln Dlá filn sgin

Abüfi¡nAgbo

Wqn ñ g'awo lg sllé QQni Aláná-kán-Esur¡ fbg ni wqn nl H wQn ge

426

TI

ll

o*o*in u"¡i

Translation

The hollow paft of a well-trekked path is ¡t which breaks the

backofa snake Thiswasthe Ifá castfor pgin, the horse When going on Ifá mission to the palace of QQni of IfQ Theywere advised to offergbg

Fgin, the Horse and Agbó, the Ram, were prominent Babaláwo.' Their reputat¡on had reached far beyond the commun¡ty they lived in and everybody sighted them at alltimes. Then one day, QQniAlana-kán-Esüú, the 9ba of Ilé-IfQ summoned them to his palace for Ifá consulation. Before they went to answer the Qba's call, they contacted the Awo mentioned above for Ifá consulatation. They wished to know how their trip to the Qba's palace would be: would it be successful? Would they achive what they went there for? Would they be able to satisff the QQni?

The Awo told them that the QQn¡ invited them because things had gone from good to bad and from bad to worse in his domain. The Awo told them that the QQni was the architect of his misfoftune. He said that he had once been paying homage to his ancestors, the Origa and IrúnmglQ of Ilé-Ife witnessed peace, progress, harmony, economic, political and spiritual stability. But the QQn¡ allowed the success he had recorded to enter into his head. He began to equate himself with the ancestors, OFlga, IntnmglQ and Olódümaré himself. He saw no reason why he should pay any respect to traditionalism. Since that time, the foftune of that town had turned upside down. There was the need for them to lay emphasis on respect to the constituted authorities if the 9Qn¡ wanted the situation to change for the better. He asked the Awo to offer gbg with two pigeons each. They complied. He also asked them to serve their Ifá with one hen each. They also complied.After this, they set out on their journey to the QQni's palace. As soon as they reached llé-Ife, tall-tail signs of confussion and uncertainty were everywhere. People were looking sad, sacred and unsure of themselves. They were suspicious of everything and everyone. They looked and felt hungry and unkept. Even the palace was not exempted. The palace which was usually a beehive of activities was silent. By the time the Awo were ushered in to the presence of the QQni Alána-kan-Esüú, it was clear that everything was wrong with the Qba and his subjects. At'qgin, át'AgbO Awo Ilé QQni Aláná-kán-Esür¡

427


Dlá firn gQni Alana-kán-Esur¡

L'ójqtl kórlbáa iléebaba rqm0 lbg ni wEn nl kó9e

Translation Both [gin and AgbOthe residentAwo of QQniAláná-kán-Esür] They were the ones who cast Ifa for Qgni Alaná-kán-Esürl When he did not pay homage to his ancestors anymore He was advised to offergbg

When gQni Aláná-kán-Esurl consulted Ifá, the two Awo told him in their terms that he was the architect of the hardships being experienced by the citizenry. He was informed that he had stopped paying homage and respect to his ancestors because he had equated himself to the Divinities and his ancestors. Theytold him that not until he changed this attitude and paid his homage and obeisance to elders, his ancestors, the Oñga, IrúnmglQ and Olódümaré, the problem would not abate. They also told him

to offer gbg with three pigeons, three cocks, three hens, three guinea fowls and money. After this, he was to feed his ancestorc as Ifá dictated. The QQni agreed to do as the two Awo prescribed. The Qba changed his attitude to life, to his elders, to his ancestors, to OFigá, to lntnmglQ, to treat everybody, high and low, with consideration and respect. He cultivated the habit of treating everyone with the fear of olódümaré at heaft; he also serued his ancestors, Oñga, and lrrtnmglQ regularly. Soon after this situation, Ilé-IfQ began to change for the better, the citizens began to feed well, shottly after, they regained their self confidence. Happiness retuned. Prosperity returned. Peace returned. QQn¡ Alánákán-EsürJ made the two Awo his resident Babaláwo. Every citizen of Ilé-IfQ and non-citizens who resided there gavethe Qba more honour and respect. For all the residents of llé-Ife, life was wofth living.

Idáklsj Qná nll ré ejo I'Qyln IXáfiln figin

AbüfilnAgbo

Wqn rr g'awo lg sllé QQniAláná-kán-Esüú !b9 ni wqn nl kl wQn ge

428

1,1,

WQn gb'QbgwQn

o*onnr

r",,

n¡'bq

At'ggin, át'AgboAwo Ilé QQni Aláná-kán-Esuú Dlá filn gQni Aláná-kán-Esüú

L'ójqü korlbáa iléebaba remq fbg niwQn nl kóge Ógb'qborórrl'bg Ibaa Bábáo IbaaYeyeo Iba Oh¡wo o Iba Araba l'ále lfe IbaAkódá IbaAgedá Mo júba Ojügbqna Af'eyl ü mo dá ge o

Translation

it

of a well-trekked path is which breaks the backofa snake This was the Ifá cast for fgin, the horse When going on Ifá mission to the palace of QQni of IfQ They were advised to offer gbg Theycomplied Both fgin and AgbOthe residentAwo of QQniAláná-kán-Esürí Theywerethe ones who castIft for QQniAláná-kán-Esüú When he did not pay homage to his ancestors anymore He was advised to offer gbg Hecomplied I pay homage to my father Homageto my mother Homageto myOhlwo Homageto myArábá of IfQ HomagetoAkQdá HomagetoAsQdá I pay homageto OjügbQna Unless I act without recognition and homage to elders and spiritual forces May I succeed in all I do. The hollow paft

Ifá says that the situation of the person for whom this Odü is revealed shall improve for the better. All he/she needs to do is to accord due recognit¡on and respect to elders and constituted authorities. By so doing, joy and success shall follow him/her for the rest of his/her life. 429

ffa Dida: An invitation to lfa Consultation

16. Ifá warns a person who is erecting a property, or who had just acquired one, or who had just completed one to offer ebg so that something serious in form of disaster may not drive him/her away from this propefi. The person involved where this Odü is revealed is either the person for whom this Odü is cast or someone very close to him/her. Ifá says that the disaster may be in form of fire outbreak, flood, earthquake, landslide, riot, spillage of hazardous substance, collapsed building and so on.

Ifá says that there is the need for the person involved to offer gbg with two matured he-goats and money. He/she also needs to feed the Elders of the night (witches). The Awo needs to ask Ifá what the Elders of the night want to take and give it to them as soon as the gbg is offered. This is very serious here. On this, Ifá says: Etlpgn lá fá gbgrq-g bQre-g bgrg Dlá firn ldlndi Tl yóó mg'lé Tl konl légbée fbg ni wQn nl kó 9e

Translation Eüpgnlá creeps and crawls about This was the Ifá castforldindi, the cricket Who shall erect his house Butwould not be ableto live in it He was advised to offer qbg

Idlndi, the cricket, was hardworking, energetic and averagely wealthy. He had enough money with which to erect his own house and he set about doing just that. He was building it in an open field. When he was about to complete that house, he went for Ifá consultation to find out how peaceful he and his family would be able to live in the house, the Awo however told him to offer gbg so that something serious would not drive him out of the house after completion. He was advised to offer gbg with two matured hegoats and money. He was also asked to serve the night people. This infuriated him and he simply ignored the advice of the Awo. He was convinced that the Awo was a cheat who was looking for he-goat to eat. He was fully determined to demonstrate to the Awo that he, the Awo, was a 430

il,

**rr r",,

thief and a dishonest man. Soon after this encounter with the Babaláwo, Idlndi, the cricket moved into his house, together with his family. During the dry season, the farmers wanted to clear their farms. The farmer on whose farm the Cricket built his house sent his son to go and clear the farm in preparation for the new planning season. The son simply set fire on the farm. This forced the Cricket to abandon the farm temporarily. Soon after this, the farmer cleared the remaining shrubs on his farm and began to cultivate the land. While the farmer was tilling the soil, the house of the Cricket was completely demolished. This made him to abandon the house completely. That was when the Cricket remembered the warnings of the Awo, but alas, it was too late to make any amendment. Etl pgnla fá 9 bgrg-g bQrQ-gbgrg Dla fi¡n ldlndi Tl yóó mg'lé Tl kO nl legbée Fbq ni wqn nl kó 9e Ó ko,tl Qgbgnhln s'ebq

Ipln alaltubQ, Qgbá áltérü IrQ ló mg'létl ko dé'be mQ lálgbéo

Translation Etlpgnla creeps and crawls about This was the Ifá cast forldlndi, the cricket Who shall erect his house But would not be able to live ín it He was advised to offer gbg He refused to comply Refusalto offergbg

The cricket built his house but could not go there again.

Ifá says that it shall not allow the person for whom this Odü is revealed to build or acquire a property he/she will not be able to live in. He/she is advised to offer qbg as prescribed.

AB9RÚABOJE

431


B. SIGNIFICANCE

OF QWONRIN-MEJI FORTHOSE BORN

BYTHIS ODU DURING IKOSEDAYE ORITELODU Qwqnrln-Méil children succeed in life through sheer-gut, determinat¡on, hardwork, dedication and perseverance. They rise more often than not, from grass to grace, from want to surplus, from nothing to abundance and from obscurity to prominence. To them, success does not come easily. They sweat and toil for it. Once at the top however, they quickly forget their road to success and allow their achievement to enter their heads. They sometimes misbehave and are rude to elders and constituted authorities. This is why it is in the best interest of Qwqnrfn-Méi¡ children to imbibe humility and respect for elders right from their youths. Once this is done, the sky is the beginning of their success. These children are very good in the fields of agriculture, arable and pastoral politics, trading in expensive materials such as jewelries, state of the art afticles, designer dresses, shoes and bags, perfumes, wrist watches, highclass supermarkets, salons and so on. They make more profit than others in the same business line simply by giving the impression that their own goods and services are of better quality and taste than those of others. When they make their money, QwQnrln-Méi¡ children are known for their kind-heaftedness and generousity. Several people around them will surely benefit from their wealth. This attitude makes people to give them regard, honour and respect. For

Qwqnrln-Méjl children, what easily makes or breaks them is human

mouth, other people's opinion about them. What people wish for them or say about them really matters a lot. If they wish them well, success shall be theirs in no time. But if people speak badly of them or wish them bad, then failure will not be too far from them. This is why Qwqnrln-Méjl children should be very careful in their dealings with people and should be wary of doing things which will bring them into the bad books of others. They should in fact be looking for the favour and approval of people in their close vicinity. By so doing, success is assured.

It

is difficult to give what rightly belongs to QwQnln-Mé¡) children to others. If this is done, even without agitation, the person(s) who 432

il, o*ora, ut¡i

fraudulently took what belonged to Qwqnrln-Méjl children shatl never know peace. Nobody will teach these people before they hand over what they had fraudulently taken. In the case of a position or title, those who usurped it will either abdicate the throne or position or be chased out. In the end, Qwqnrfn-Méil children, whom the position rightly belonged tq will be invited to come and occupy the position. If they do, peace and harmony will reign. This is because Qwqnrfn-Méjl children are highly intelligent and are good organizers of people and events. They have human consideration,

hu mi

I

ity wisdom

a

nd u ndersta nd ing.

QwQnrln-Méil children strive best when they have, in addition to their real names, aliases or pet-names. They should try to ensure that everybody addresses them by their pet names. By so doing, success will be accelerated. They will make more progress than if they use only their real names. Their guardian spirits are more favourably disposed towards their usage of aliases andlor pet names than that of real names.

Qwqnrln-Méjl, males and females make good spouses and they live happily in their matrimonial homes. Male Qwqnr{n-Méjl children

however need to ensure that their spouses do not push them to do what they will live to regret for the rest of their lives. This is because they are usually blessed with wives who shall be demanding for too much from them. Their wives want to be pet, cajoled, pampered and spoiled. In the process, the wives employ series of tactics such as crying, bullying, pleading, threatening, cursing and intimidation to twist the arms of their husbands to do their bids. QwQnrln-Méjl children need to look out for such tricks and comply with only those which may not cause regrets later.

At the same time, QwQnrln-Méil male children must never snatch

another man's wife as nothing good will come out of it. Only regrets, pain and anguish will be the result. For Qwqnrln-Méjl female children, they should be faithful and loyal to their husbands at all times. There may be misunderstanding they should find a means of resolving them. They stand to lose everything if they are not loyal or if they allow separation to take place between them and their husband. The day palmwine leaves the bottle-gourd, it is either consumed or it spilled away and is of no benefit to anyone. This is why Qwqnrfn-Méil female children need to stickto their 433

lfa Dida: An invitat¡on to ffa Consuftation

husbands, ño mater the hardship exper¡enced there. OwQnrin-MéJl children, males and females had been created by olódümare to enjoy marital lives. They must be contented with their spouse and no-one else. That

is

the secret of their matrimonial happiness.

Qwqnrln-Mé¡T children are also blessed with good children. All Qwgnrln-Méit children have the potentials to be useful parents. That is why QwQnrln-Méjl children need to teach their kids in the way of the Deities and olódümaré before they grow up to maturity. They also have the luck of not experiencing the death of their young ones, especialty their biological children. They can be sure that all of their children wilt still be alive when they grow old and die. Qwgnr{n-Méjl children too have a great propensity to live long and grow old before they die.

Qwqnrln-Méil children need to be careful when

it comes to the issue of accommodation or acquisition of propefties. Appropriate gbg needs to be offered so as to ensure that they are able to live in the property they acquire.

In all, Qwqnrln-Méjl childrén will live long and enjoy relatively peaceful lives. No matter the hardship they face, it is just a temporary situation. They will be happy and they will enjoy the fruit of their labour.

C. Affiliated Orlga And lrúnmgQ Of Qwgnr{n-Méjl 1.

2.

3.

Ifá

for progress, prosperity, protection, victory love, children and longevity and protection aga inst Ajog u n orl - for protection against slanderers, and for progress, success, and freedom from bondage, for honour and recognition. Egu Qdara for success and victory for prosperity and protection

-

against slanderers.

4.

Ibejl (Diety of Twins) - for children

5. 6. 7.

births. OgUn - for victory against adversary. Fleyg (witches) for favourable public opinion Odü for protection against ailments

-

and especially for multiple

i,?' owonr¡n

- for child-bearing

8, 9.

gbatálá

D.

Taboos Of Qwqnrfn-Méjl

1. 2. 3. 4. 5. 6. 7. 8. 9.

Mustnoteatcoconut

10.

E.

u"¡¡

and success. Fgb€ - for leadership, success and accomplishment

- toavoidchild-bearingproblems Must not be envious of other people's achievements - to avoid being humi Iiated and disgraced. Must never snatch other people's spouses

- to avoid humiliation and

i

disgrace. Must not maltreat strangers - to avoid missing help from strangers to avoid disaster which willl Must not use étipgnlá for anything drive him/her from home. Must not eat rats - to avoid reduction in progress Must not eat catfish - to avoid reduction in progress to avoid Must not be rude to elders and constituted authority collapse in his/her progress and to avoid everlasting regrets. to avoid Must not allow himself to be pushed by his spouse everlasting regrets Must never underestimate others - to avoid being disgraced.

-

-

Possible Names Of QwQnrln-Méjl Children During Ikqsgdáyé

Male

I. ¡i ¡¡i iv v

FákáyQdé Ifá bringsjoy Fádállsl - Ifá sparesthis child Fáqeyltán Ifá does

(

me a greatfavour

Orlglá - The Ori of honour

QpQléré - Ifá is profitable

Female

I. ¡¡.

Fágbuyl - Ifá is prestigious Fádáre - Ifá vindicates me 435

I

lfa Dida: An invitation to tfa Consuttation

¡¡i. Fábünm¡ - Ifá g¡ves me this iv. odügbáfibl - odü assists me ¡n giving b¡fth to this v. Adétutü - The crown is coor and comfortabre AB9RÚ AB9YE

436

Chapter 7

OBARA

tl

I ME¡I

ilil ll ll ll ll

Chapter 7 OgARA I MEJI A.

1. Ifá says that it foresees the ire of prosperity for the person for whom this Odü is revealed. Ifá says that he/she brought his/her destiny of being a prosperous person from heaven. Ifá says that he/she shall prosper and the whole world will know Ifá says that the person for whom this Odü is revealed needs to offer gbg with three white pigeons and feed with one hen. On this Qbara-Mé| hasthisto say.

Ifá

Eyl wesewese n dffa Eyl wesewese rt dTbO OrOrqwgn ó l'ágbá nlnrt Gbogbo wgn ni wqn ndá wésewése nlbi awo qlge Gbogbowgn ni wQn rl dáradára

Dláfún Ejl-Qbara

Tlyoot'ojrl QlQrun lá wá'yébl gba erekg fbg ni wqn nl kó 9e

Translation The tiny ones are casting Ifá And the small ones are holding thelbO determinants Or00rg birds have no elders among them They are all tiny and of the same size while performing Ifá rituals They are all beautiful to look at These were lfá's declarations to E¡)-Qbara Who shall come to eafth with prosperity from heaven Asthe Qba of riches He was advised to offergbg

When the entire sixteen principal Odü were coming into the world from heaven, they all went to AjalamQpln to choose their various destinies. EI438

*l ooara u"¡¡ Qbara chose as paft of his own destiny boundless prosper¡ty. After this, he went to the Awo mentioned above to determine his capability to manage and control the prosperity he had chosen. The Awo assured him that he would be successful in managing his success. He would also be so prosperous that he would be compared to the Qba of Riches. He was therefore advised to offer gbg with three white pigeons. Because he was a

disciple

of Ifá and because his prosperity would manifest most as a

Babalawo, he was advised to serve Ifá with one out on his journey into the world,

hen.

He complied and set

While on eafth, he took to Ifá practice as his profession in accordance with his destiny. Before long, he was so successful and prosperous that everyone was looking for him. When asked how he made it so rich like that, he responded that his prosperitywas not by accident. He had been a prosperous person from heaven because he was destined to be so. When he responded thus, those close to him had no option but to make a comparison between him and Qba FrÉke, the Qba of riches. They concluded that Efl-Qbara and Qba FrÉke were equal in wealth and prosperity. Eyl wésewese n d'lfa Ey{ wésewésert dTbO Orórqwgn ó l'ágbá nf nu Gbogbo wgn ni wQn rtdá wésewése nlbi awo gfge

Gbogbowgn niwQn rl dáradára Dláfiln Ejl-Qbara Tl yóót'ojrl QlQrun lá wá'yé bl gba ereke Sbgniwqn nl kó9e

Ógb'gborórú'bg Kopekojlnná f wa bá ninl jQbrltú ire

Translation The tiny ones are casting Ifá And the small ones are holding thelbó determinants Oró0r€ birds have no elders among them They are alltiny and of the same size while performing Ifá rituals They are all beautiful to look at These were lfá's declarations to E¡)-Qbürá

439


Who shal I come to earth w¡th prosperity from heaven As the Qba of riches He was advised to offer gbg He complied Nottoo late, and nottoo far Join us in the midst of all ire

Ifá says that it is the part of the destiny of the person for whom this Odü is revealed to be very prosperous. Even if there were initial financial hardship, he/she will still triump. He/she will use money to perform wonders in life. He/she only needs to offer gbg so as to enable him/her manage the prosperity when it comes.

2.

Ifá says that it foresees prosperity for the person for whom this Odü is revealed. Ifá says that for this prosperity to come, he/she needs to take his/her personal matter more seriously than that of a group. Ifá says that the person for whom this Odü is revealed is too group conscious and that he/she is doing that atthe expence of his/her own personal safety, comfort and/or success chances. Ifá says that even though there are benefits in doing group job or taking the interest of a group at heart, there is the need for the person for whom this Odü is revealed to always take time off to attend to his/her own welfare. Ifá says that if this person wentto consult Ifá with a group on a project or any undeftaking affecting the group, there is the need for him to consult Ifá again on the same subject but this time around on an individual basis. Ifá says that there is the chance that he/she will excel as an individual where the group has failed. Ifá says that there is the need for the person for whom this Odü is revealed to offer ebo

with three white pigeons, three guinea fowls and money. He/she also needs to serue Ifá with four rats, four fish, one hen and money. He/she then needs to be more individualistic in approach and reduce his/her involvement in group activities. There lies his/her success and prosperity. On these Ifá says: A O m'orf afójrt l'Égb€ A O m'gsg o$ka l'óna A ó m'orf olóyé l'áwüjg

444

ü* oura ue¡¡

filn Ejl-Erlndlnlógún Oródü wqn ñlg réége'bgrú nllé91ó,f¡n Fbq niwqn ff kl wqn qe Dlá

Translation We know notthe head of the blind in a guild And we know notthe leg of the wicked on the road And we know notthe head of a title-holder in an assembly These were the Ifá cast for the 16 principal Odü

When going on Ifá mission to QlQfin's palace They were advised to offer qbg

The QlQfin of Ife was exper¡enc¡ng some undisclosed problems. Consequent upon this, he summoned the 16 princlpals Odü to his palace for Ifá consultation. As a resultof QlQfin's invitation, the 16 principalOdü went to the group of Awo mentioned above for Ifá consultation; Would they succeed where they were going? Would they be able to satisff Qlqfin? Would they be able to solve his problems? Would QlQfin 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 satisfy QlQfin; that they would be able to solve his problems; that would surely accord them their due respect and recognition and that Iuck would smile on them all at the end of their mission in Olófin's palace. They were all advised to offer gbg with three pigeons, three guinea fowls, and money. They were equally advised to feed Ifá with four rats, four fish, one hen and money. They all complied. When they left the house of the Babaláwo they fixed a time to assemble for their depafture to QlQfin's palace, On his way back home, Qbara-Ue¡t had an urge to cast an individual Ifá on their trip to OlQfin's palace. He therefore went to consu lt the following Awo : Awgn t'ara eni ló t0 T'ara gni ló jü Awon bl onltirt Qla kll'r{ b€9 Nff mú Babaláwo d'lfá ojooj úmQ 441


Awgn Qná glá ko jlnná K'órl ó gbé'ni dé'be ló góro üáfitn Ejl-Qbara Tl rrlq réé gé'bgru¡ nllé QlóJ¡n fbg ni wqn nl kóge

Translation That which concerns one is right (to give priority) Thatwhich concernsone is more impoftant And as we find today Tomorrow will not be That is what prompts Babaláwo to cast Ifá on a daily basis And "the road to success is notfar" "What is important is for our destiny to lead us there" TheyweretheAwo who castlfá for E¡'l-Qbara When going on Ifá mission toQlQfin's palace He was advised to offer ebo

The three Awo mentioned above told Qbara-Mé| 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, the first ch¡¡d and the heir apparent of QlQfin was very ill and he was in the verge 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 QlQfin's wives was pregnant and was about to deliver, he recommended what to do to ensure a safe delivery; and three, QlQfin wished to know what to do to live long on the throne of his ancestors. He also recommended appropriate ebo to ensure that QlQfin lived long on thethrone. In order to make it possible for EI-Qbárá to succeed in Olófin's palace, the Awo advised him to offer gbg with three white pigeons, three guinea fowls, white clothe, red clothe, black clothe and money. He was also advised to serue Ifá with four rats, four fish, one hen and money. He complied. After this, he was advised not to go on the trip to QlQfin's palace with the group. He was told to go alone after all the other 15 principal Odü had set out on the trip. While at home, E)-Qbara decided to feed Ifá as prescribed by the 442

Awo. In

l,i

the period that he was doing this, all the remaining 15 principd Oiloi*: waiting for him at the agreed meet¡ng point. When they did not see him, they decided to go and call him so that all of them could leave together at the sametime. They met E¡)-Qbara seruing Ifá 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 QlQfin's palace and that he would join them there as soon as he finished serving Ifá. The others left for QlQfin's palace and Efl-Qbárá continued to feed Ifá.

At the QlQfin's palace, the remaining 15 princlpal Odü consulted Ifá for QlQRn. They predicted the ire of wealth, good spouse, brighter success chances and many more children for QlQfin. They advised him to offer gbg with rat, fish, ewes, goats and pigeons. Olqfin agreed to do so but he was not completely satisfied as those were not the reasons why he summoned the Awo for Ifá consultaion. QlQfin ordered his aides to procure allthe ebo materials for the Babalawo. The materials were procured. As soon as this was done, the Babaláwo wanted to offer the gbg. As they were preparing to do this, E¡T-Qbárá entered QlQfin's palace. When the other principal Odü informed him that they had consulted Ifá for Qlqfin and Qbara-Mé¡) was revealed, E¡)-Qbara toH QlQfin that he had summoned allthe principalOdü because of three major developments in his life; one, his first son was ill; two, one of his wives was on the verge of giving b¡fth and he was nursing the fear that all might not be well with her; and three, he 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 QlQfin to offer gbg with a he-goat for his first son to get well; another he-goat for his wife to deliver safely; and yet, another he-goat for him to have victory over untimely death. Qlqfin ordered his aides to go and procure the three he-goats immediately. He then declared that those were truly the three reasons why he had summoned the 16 principal Odü for Ifá consultation. He showered his praises on Qbara-Mé¡) for his competence. He insisted that he would want Qbara-lVel and no one else, to offer the gbg for him. Efl-Qbara offered the qbg as requested by QlQfin. All those present agreed that the 16 principal Odü succeeded in diagnosing all the problems being faced by QlQfin, but that if not for Efl-Qbara, they would not have succeeded. 443


Qlqfin feasted the 16 principal Odü to a lavish dinner. They ate and drankto 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 Qbara-Mé¡T, one white, one red and one black. That was how all the 16 principal Odü succeeded in their mission to QlQfin's palace, but E:l-Qbárá excelled and became more recognized and more prosperousthan allthe other 15 principal Odü. A O m'orf afójrt l'ÉgbÉ A O m'ese O$ká I'Qná A O m'orl olóyé l'áwüjg Dlá fitn Ejl-Erlndlnlógrln Oródü wqn rrlg réé gé'bgrú nllé gló.f¡ n fbg ni wgn nl kl wqn ge WQn gb'Qbg, wgn rrt'bg Awgn t'ara gni lótQ

T'ara gni lójü Awon blOnltirl Qla kll d b€e l{ff mu Babaláwo d1fá ojoojúmQ Awgn qna gle ko jlnná K'órl ó gbé'ni dé'bQ ló goto üáfiln Ejl-Qbara Tl ñlg réé gé'bgnl nllé 9ló, f¡n Fbg niwgn nl kó 9e

Ógb'Qbgórú'bg Qbara nlkan lo ru'bgapesln Njg Qbara gb'qgin drtdrl gün fgin düdrl Qbara gb'ggin pupa gün fgin pupa Njg Qbara gb'99in funfun gün f;ginfunfun QlQbara ló re'lé qlQf¡n lqq le wá'lé Eró lpo, ero Qfa f wá bá ni nl átólé ire o

Translation We know notthe head of the blind in a guild And we know notthe leg of the wicked on the road And we know notthe head of a title-holder in an assembly

444

üi

oo"r" ue¡¡

These were the Ifá cast forthe 16 principal Odü When going on Ifá m¡ssion to Qlqfin's palace Theywere advised to offergbg

Theycomplied That which concerns one ¡s right (to give priority) Thatwhich concerns one is more impoftant And aswefind today Tomorrow will not be That is what prompts Babaláwo to cast Ifa on a daily basis And "the road to success is notfar" "What is impoftant is for our destiny to lead us there" They were the Awo who cast Ifá for When going on Ifá mission to QlQfin's palace He was advised to offer gbg Hecomplied

E¡-Qbara

Only Ej'l-Qbara offered the ebq

of

i

being served by the

multitude of people Now Qbara ride on this black horse

Averyblackhorse And ride on this red (brown) horse Avery red (brown) horse And on this white horse

Averywhite

Qbara

horse

is he who went to

i

QlQfin's palace and became very

prosperous Travellers tolpo and Qfa Join us in the midstof all ire in life

Ifá says that allthe good things of life shall come the way of the person for whom this Odü is revealed. Please note the relationsh¡p between the white, red and black clothes which EI-Qbara added as paft of his gbg materials and the gift of white, red (brown) and black horses Q¡qf¡n. This shows that there is always a relationship between the gbg materials offered and the reward of Ifá to those who offered the gbg. Ifá says that the person for whom this Odü is revealed will excel more as an individual than is being paft of a group. He/she shall be adequately rewarded and showered with gifts as an individual.

by

3.

i

Ifá says that the person for whom this Odü is revealed shall not experience hardship for long in his/her life. Ifá says that if he/she is {

445

Ifa Dida: An invitation to lfa Consultaüon

suffering presently, the suffering will soon disappear. Ifá says that if the person for whom this Odü is revealed is a man, he needs to be listening to his wife regulady 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 to do this, before long, success shall cometheirway in a big way.

Ifá says that the work that both husband and wife were doing presently is not their dream work. They however need to persevere as luck will soon come their way and they will be able to do any work of their fancy. Ifá says that the success being referred to is coming from 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.

Ifá advises the person for whom this Odü is revealed is to offer gbg with three white pigeons and money. After this, there is the need to feed Ifá with one hen. On all these, a stanza in Qbara-Me¡) says:

Iggl'omiarónl plpgn Iyá l'ógl nl lllQ Ká I'Qgl-l'Qgl Ká re'núlgbglQQfQ'wé Ká f¡'gbe bgnu bl agegi Obl I'gmg eéyen ñ ta D{á fil n Q9u nfil nu nléJQ

Tll g'aya AgbgnnlÉgún Tl oun áti Qrúnmllá ñ9awo re'bi ájótó jln gbggrg bf ojq Fbq ni wQn nl kl wQn ge

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 what responsible people sell These were the Ifá cast for Qgunfúnnlé, yO

Thewifeof Qrrfnmllá When she and Qrúnmllá were going on Ifá Business

446

l!

ooara ue¡¡

to a far, far place like the day itself Theywere advised to offergbg

Qrúnm'ilá, 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 some 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 persevere. He however had the dream of becoming a great man and an accomplished Ifá priest in his He knew that he was the most knowledgeable Babaláwo on eafth since he was the one who brought the Aft into the world, but he had few to show for his expeftise and in depth knowledge of the Aft. Hq was however ready to wait until that time when his wofth in the community would be commensurate with his knowledge of

life.

hiswork. The poverty of Qrúnmllá had rubbed in on his wife, QgunfUnnl€yQ. 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 the 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, she would 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 if she planned to starue. Sometimes after grinding the corn, she would go into the forest to fetch wrapping leaves for the owners of the soaked leaves for them to use to wrap their corn mealfor 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 was not enough for such luxury. She however had her ambition of becoming a kola-nut seller. This ambition remained a mere dream since she had no money to translate her dream into reality. One day, Qrúnm'llá got tired of life in his

447

locality. He decided to travel far


and try his luck elsewhere. He called his wife and informed her of his decision. On hearing this, QgunfrlnnlQyQ approached the group of Awo mentioned above for Ifá consultation. This group was trained by Qrunm)lá. 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 outof their present location. This Awo assured her that success was at hand; that it was so close that they could almost touch it; that it was wise for them to move out of their present location because the success was already waiting 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 Qrúnmllá needed to heed the advice and warnings of his wife as the success being referred to was coming to the couple through the wife. They also advised QgunfúnnlQyQ to always guide her husband aright and be objective in all the advices she would be offering to her husband. They were equally informed that there was the need for them to offer gbg with three white pigeons and money. The Awo also told them to serve Ifá with one hen. It took the couple four long days before they could gather enough resources to buy the gbg materials. They offered the gbg, fed Ifá and they set out on

theirjourney. Since they could not afford a horse, they trekked, and

trekked. They really had no specific destination in mind. They continued to go and go. After many days of travelling, they decided to settle down in a community they arrived at. Qrrfnm'ilá resumed work as a Babaláwo. QgunfrtnnlQyQ 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 from what they were experiencing where they came from. Both husband and wife were however determined to persevere until Olódümaré answered their prayers.

In this community

however, the Qba wanted to determine who the greatest seer of his generation was. He therefore organized a test for all Babalawo, Herbalist, Clairuoyants and the occultists in his community and its environments. Several others from far and near were invited. They all 448

il*

ooara uei¡

came with various ¡nstruments of divination. Qrunmlla was one of the compet¡tors. The Qba ordered his aides to construct three huts in a nearby 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 to come forward and identify the contents inside the three huts. A date was set for the competition proper. That day Qrúnmllá woke up early in the morning and set out for the Qba's palace while QgunfúnnlQyQ his wife went to the forest in search of wrapping leaves. Unknown to her however, very close to where she was fetching the leaves was where the council of chiefs were making the last deliberations on 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 chalk; that filled with expensive beads with cam-wood; and that filled with the lasted dressing materials with charcoal. While they were taking these decisions, Qgunftlnnl€yQ overheard everything. She quickly left the forest and headed for the Qba's palace. There, she looked for a way of passing her information to QrúnmIlá 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 then chose to use IyQrQ to speak to him. She then shouted at the top of her voice, saying:Mo lótán o kun o, Qrúnmllá bara Agbgnnlregt¡n I9Q I'omi aró nl dldá.....hgn Olówó mir lyá I'Ogl nl lllQ o...,..hgn Ká I'Qgl-l'Qgl tán Ká re'nú lgb$ IQQ f$'wé.... hgn Ká f¡'gbe bgnu bl agqgi ....hen

Qrrtnmllá obl I'gmg ééyán ñ tá o.....hgn Dlá fitn óun QgunfitnnléyQ TI ng'aya lwg Agbgnnlrégrln.....hgn Tl rlbálwg Qrr¡nmllá g'awo re'bitó jln gbqqrg bl ojQ o.....hqn f;bg ni wqn nl k'áwgn ó ge....hgn Rántl wlpe a gb'gbg, a rrl'bg o,....h€ll

449


Ká wá m'€fun ká f¡

.

tq'léajé.,...hqn

olówó mi, ká m'ósün ká f¡ tq'¡éllQkQ o.,...hgn Ka m'ééédu ká fi tq'le agg.....hen Ará m¡ lsowo qpe Ohun tl trbe nlbQ ni mo wl fitn g o .....hen

Translation Listen attentively Qrr:nm'ilá the Baba Agbgnlregún Remembér'tribu lation accounts for fetching blue-dye water' My beloved, 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 kola-nuts are what responsible people sell' Remember that these were the Ifá cast for me Q$unfúnnl€yQ your wife....yes When I was to follow you on Ifá business to a far, far place as far as the distance between the sun and eafth....yes They advised us to offer gbg....yes Remember that we did comply....yes And now they marked the hut filled with money with chalk....yes Remember, my love, they marked that of expensive beads with camwood...yes And that of latest clothing materials with charcoal ....yes My comrade in Ifá practice I have just told you the contents there-in ....yes

Because QgunfrlnnlQyó was commun¡cat¡ng to QrúnmTlá with Ifá special songs, only Onf nmllá understood all what she had just said. W¡th herlyQrQ, she reminded Qrúnmllá about the Awo who cast Ifá for them; her sufferings in his home; her dream of becoming kola-nut seller; the advice of the Awo; how they had complied with the advice; and the promise of Ifá to them that their sufferings were about to come to an All these, OnJnml lá understood perfectly. He waited patiently for his turn to tell the crowd what was inside the three huts.

end.

.

All the other seers tried but failed. When it was the turn of Qrúnm'ila, he first made and elaborate show of He ensured that the attention of everyone there was attracted to himself. He then announced that the first hut marked with chalk was filled with money, the second ntarked with cam-

it.

450

il*

oo"r" u"i¡

wood was filled with expens¡ve beads; while the third one marked with charcoal was filled with dresses. In the end, Qrúnmllá was declared the winner of the competition. The Qba then ordered that everything inside the three huts be given to Qrrlnmllá for his personal use. The Qba also made Qrrlnmllá his personal Babaláwo. That was how the sufferings and tribulations of Qrúnm)lá and QgunfrlnnlQyQ his wife came to an end. Qrrlnmllá became an accomplished Babaláwo while his wife became a successfu I kola-n ut magnate.

Igq I'omi aró nl plpgn Iyá I'Ogl nl lllQ Ká I'Qgl-l'Qgl Ká re'nrllgbg IQQfQ'wé Ká fi'gbe bgnu bl a999i Obl I'gmg eeyan ñ te Illá filn Qgunfununlé, yQ Tll g'ayaAgbgnnlrégun Tl oun áti Qrúnml|á ñiawo re'bi ájótó jln gbggrg bl oie fbg ni wqn ff kl wqn 9e WQn gb'€bq wgn rú'bg Ká wá m'érfun ká fi tQ'lé ajé olówó mi, ká m'ósün ká fi tq'lélleke Ka m'éeédú káfit'QIéagg Ará m¡lSowo qpe Gbogbo nñkan tl ñbg nl yárá t'Awo ni o

i

Translation Tribulation accounts for fetching blue dye water And suffering is grinding soaked corn After grinding the soaked corn without end

Foronetogototheforesttofetch

leaves

I

And then howl like a wood-hewer Kola-nuts are what responsible people sell These were the Ifá cast for Qgunfrf nnlQyQ

The wife of Qrunm)lá When she and Qrunmllá weregoing on Ifá business to a far, far place like the distance between the sun and the earth Theywere advised to offergbg Theycomplied They marked the hut filled with money with chalk They marked the one filled with beads with cam-wood

i 451

lfa Dida: An invitaüon to lfa Consuftaüon

They marked the one filled with material with charcoal My comrades in Ifá practice All the contents of the three huts belongs to Awo

Ifá says that the tribulation and sufferings of the person for whom this Odü is revealed and his/her spouse shall come to an end soon. Ifá says that they will be able to actualize their potentials in life and that their dreams will come true. In fact, they will succeed more than they ever think possible in their wildest imaginations.

4.

Ifá says that it foresees the ire of prosperity for the person for whom this Odü is revealed. Ifá says that he/she needs not to be in a hurry as his/her prosperity shall come at the right time. Ifá says that the work of the person for whom this Odü is revealed shall make him/her great. Ifá says that what he/she needs to do is to offer gbg for prosperity and wait patiently for his/her time to come.

Ifá says that there

is the need for the person for whom this Odü is revealed to offer gbg with three white pigeons and money. After

this, he/she needs to serve Ifá with pumpkin cooked with melon. Ifá says that with this gbg, truthfulness, perseverance and patience, the success of the person for whom this Odü is revealed shall surely come. An aspect of Qbara-MéJ| in suppo¡t of this asseftion says: Ká m'_éfun ká fi tQ'lé ajé Ká m'ósün ká f¡ tq'léileke Ká m'ééédú ká f¡ tQ'lé agg

Akqdá orl wgn kll ráre l'álé ojá Dláfiln Ejl-Qbara Tl yóó 9e lkeje Odü wálé ayé Tl rl bá wgn re'lé Qló,fi n lg ree gé'bg fbg ni wQn nl kó 9e

Translation Let us markthe room filled with money with chalk And the room filled with beadswith cam-wood And the room filled with cloths with charcoal

452

fril ooara ue¡¡

.

The first corn meal can never linger for too long in the market These were the Ifá cast for E¡l-Qbara Who shall come into the world as the seventh Odü

And who shall accompany others

to

QlQfin's palace

on

Ifá

mission He was advised to offer gbQ

When the 16 principal Odü were com¡ng into the world from heaven, Qbara-Ue¡f occup¡ed the seventh position. He was advised to ensure that he maintained that pos¡tion at all times. He was advised never to aspire to be in any higher position than that as that position would bring boundless opportunities to him. He was also advised to await his turn after the senior principalOdü, viz - E¡)-Ogbé, Qyékr1-Mé¡),Iwófl-Mé¡),Odf-me;l,Irosün-Mé;T and QwQnfn-Mé¡) 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 eafth, he always ensured that his number seven position was maintained. He never demanded for a higher position. He used to take his turn in anything he did. He was never in haste for anything in life. So, when QlQfin invited the 16 principal Odü again for Ifá consultation he went to the group of Awo mentioned above for Ifá consultation oñ his own. He wanted to know what his success chances would be like in QlQfin's palace. The Awo informed him that he would once again be more successful than all his colleagues put together. He was advised to go alone, uphold the truth, take his turn and maintain decorum. He was also advised to offer gbg with three white pigeons and money. He was told that he also needed to serve Ifá with pumpkin. The Awo informed him that Qlqfin needed to serve Ifá with pumpkin as well so that there would be comfort, peace, progress and development in his community. In the palace of QlQfin, the 16 principal Odü cast Ifá for QlQfin. One by one, stafting from Eji-Ogbé, they narrated the revelation of the oracle to QlQfin. They all predicted peace, progress, comfoft, development and general well-being for QlQfin and his subjects. They demanded for rams, goats, cows, sheep, pi9s, jewelries and expensive clothing materials from QlQfin. When it was the turn of E¡l-Qbárá, he too predicted progress, peace,

453


comfort and development for QlQfin and h¡s subjects. He told olqfin to offer gbg with three white pigeons and to serve Ifá with pumpkins. After this, he rested his submissions. The remaining Awo continued with their predictions and they advised Qlgfin to offer gbg with big animal as the other d¡d.

In the end, QlQfin was impressed with the level of humility and transparent honesty displayed by E¡l-Qbárá and decided to reward him accordingly. He gave all what the remaining principal Odü advised him to offer as gbg such as ram, goat, sheep, he-goat pi9s, cows and so on to those who demanded for them and the number demanded for. He gave three big pumpkins to E)Qbara for his personal consumption and another three to help him feed Ifá with as E¡)-Qbara has demanded. All of them left elgfin's palace and dispersed to their individual homes. All of them were making jest of E¡)Qbara for demanding for and receiving justthree pumpkins for all his effo¡t. But surprisingly, E¡)-Qbara was very happy and satisfied with what he received in OlQfin's palace.

Reaching home, E|-Qbara showed his wife what he got from olQfin, and explained to her what all other principals Odü were given. The wife suppressed her anger towards her husband for demanding for only pumpkins. when E¡)-Qbara asked her to go and peel the three pumpkins meant for feeding Ifá on behalf of QlQfin she bluntly refused, asking her husband who brought the pumpkins to peel and prepare them and use them to serve Ifá all by himself. The wife said that she would not be a party to such display of folly. Hearing this from his wife, E¡)-Qbara 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 Inestimable value spilled out. He tookthe second pumpkin and sliced it, expensive beads of various types spilled out, the third pumpkin produced various high quality stones and other ornaments. His wife did not allow him to cut the foufth pumpkin before she took over from him. The six pumpkins fetched them the prosperity that a whole community would use for a life time. 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. E¡-Qbara and his wife lived happilyfor long, long time. unknown to the couple, however, QlQfin in appreciation of the honesty

íl

onara u.¡i

displayed by E:l-Qbárá dug holes in the pumpk¡ns and filled the holes up with all the jewelries and ornaments found in them. All the 15 remaining principal Odü came to felicitate with E¡l-Qbárá and his wife on their good Iuck and success, E;)-Qbara bought three other pumpkins to feed Ifá for Qlqf¡n as requested by Ifá. After this, he went to express his gratitude to the Monarch. Ká m'qfun ká fi tQ'lé ajé Ká m'ésün ká f¡ tq'bllQke Ká m'ééédú ká fi tQ'lé agg

ojá

Akqdá orl wgn kll ráre l'álé I)láfirn Ejl-Qbara Tl yóó Se lkeje Odü wálé ayé Tl rr bá wgn re'lé91ó,f¡n lg réégé'bg fbq niwqn nl kó 9e

i

Ógb'€bqrórrl'bg , Ñj€ kl ló tá tóo fi l'ájé Elégédémereni motátl mof¡ l'áié

Translation

chalk

Letus markthe room filled with moneywith And the room filled with beadswith cam-wood And the room filled with cloths with charcoal The first prepared corn meal can never linger for too long in the market These were the Ifá cast for E¡)-Qbara Who shall come into the world as the seventh Odü And who shall accompany others to QlQfin's palace on Ifá mission He was advised to offer gbg He complied Now what did you sell to become this wealthy It is pumpkins I sold to get my riches.

Ifá says that the person for whom this Odü is revealed shall succeed in a miraculous way there is need for cooperation between huchand,and wife where this Odü is revealed. The greater the cooperat¡on, the better for the couple.

5.

Ifá advised the person for whom this Odü is cast to offer ebo so that those who are in love with him/her will not abandon or turn against 455

í

lfa Dida: An ínvitation to lfa Consultat¡on

him/her. In the same ve¡n, Ifá advises the person for whom this Odü is revealed to offer gbQ so that his/her spouse or people will not deseft him/her when they are most needed. Ifá however assured the person for whom this Odü is revealed that all those who had abandoned him/her are coming backto embrace him/her.

Ifá says that there is the need to offer qbg with three cocks, 1O lakosin or ago rats and money. He/she also needs to serve Ifá with 10 lákQs'in or ágó rats, palm oil, alcohol and money. After this, there is the need to serve EgU witn one coclg palm oil, alcohol and money, The moment all these are done, victory and success are assured. On these, Ifá says: Eefin gorl ája ó rrt gQbrrgqbú Eefin-i paakun nii rin Kgro,yl-kQrÓ,yl

DláfirnOkeñnrbl Tl wqn fi l'édü oyé Tl wgn o pln l'ógún Sbg ni wqn nl kó 9e

Translation The smoke enters the ceiling and rises skywards The smoke of the attic rises in a winding manner This was the Ifá cast for QtanmUt Who after being nominated forthe stool Was notshared any inheritance He was advised

to offer gbg

Qfanrnbi was one of the children of QlQfin. He was the heir apparent to the throne of his father. When Q¡Qfin his father was alive, QlQfin was an Qba with vast resources. Qlqfin was the regent of Olódümaré on eafth. He owned evefihing on ea¡th. When glqfln joined his ancestors, QtanrnUt had travelled out of Ilé-IfQ 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 he returned, many people expected a show-down. They aligned with his other siblings against him. They thought that with nothing in his name, it would weaken him considerably when he finally assumed the throne of his father. His brothers became Oba in all the other towns and 456

fril

ooara ue¡i

villages surrounding Ile-Ife.

Instead of putting up a fight, he chose to approach the two Awo mentloned above for Ifá consultation: What would he do to gain respect as the neK QlQfin without anything to his name except the title? Would he be able to overcome the conspirary 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 Qba in all the surrounding 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 Ifá 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 succeed in life. He was told to go ahead and put all the processes of being installed as the Qlqnn 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 gbg, feed Ifá and Egu Qdara as stated above. He complied. Soon afterthis period; hewas installed asthe nextQlqfin. Soon after the installation, he summoned all his brothers and demanded for his own share of their father's belongings. He was informed that there was nothing left. Egu Qdara howeverturned to human being and reminded them that they had not given out the land to anyone. The other brothers thought that there was not much anyone could do on the land except to All of them decided to give the land to QlQfin. Epu Qdara farm on pleaded with QlQfin to accept the land in good faith. QlQfin did. All the brothers were happy and they all dispersed to their various destinations. As soon as they left, Egu Qdara told Qló,fin that he was the one who had been given the most invaluable asset: He told QlQfin that the implication of this was that all his brothers were mere tenants on his (QIqfin) land. EgU Qdara asked Qbfin to startto demand for rent immediately.

it.

About a week after their meeting Qkanrnbt 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 rent-age on a yearly basis. That was when it dawned on them that they had inadvertently made Qkanrnff the inheritor of the whole world. They realized that anything they put up on the land 457


belonged to the owner of the land. Since that day, they all began to pay rent-age on Qkanrnbf'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 Qba of all generations. It was grateful Qkanrñbl who was showering praises on his Awo, Ifá and Olódümaré; saying: Eefin gort aja ó rú gqbr¡gqbú Eefin-i páákün nll rln Kqrgy{-kQro,yl üá fitn Okeñrtrbl Tl wQn fi I'edU oyé Tl wqn opln l'ógún lbg ni wQn nl kóge

Ógb'Qborórú'bo

Nje e ya wá o, g wá sln Gbogbo gmg gni

fyáwáewásln

Gbogbo gmg gni

Translation The smoke enters the ceiling and rises skywards The smoke of the attic rises in a winding manner This was the Ifá cast for Qkanrnbf

Whoafter being nominated forthe stool Was notshared any inheritance He was advised to offer ebq He complied

Come here and payyour homage All our children Come and pay your adoration All our children

Ifá says that allthose who had abandoned the person for whom this Odü is revealed shall eventually come and serue under him/her. Ifá advises this person not to show anger, impatience or vengeance. He/she shall inherit the world.

6.

Ifá says that it foresees two good things for the person for whom this Odü is revealed. Ifá says that it foresees the ire of a baby and that 458

iii

ooara uei¡

of prosperity for this person. Ifá says that something is coming the way of this person. Ifá advises him/her to acquire two of those things and not to think that he/she cannot handle two things at the same time. If it is business materials he/she needs to purchase two and if it is household material for which Ifá is consulted, two ought to be purchased. By so doing, comfort is assured. Ifá also says that if the person is in need of a baby, the baby shall come and prosperity shall accompany it.

Ifá advises the person for whom this Odü is revealed to offer gbg with pigeons and money. On these Ifá says:

two

OnUa ó rá nit'gmg ajá lmltó bá sanwóo re ni yóó gbe lo

DláfilnQba

Tl yóó ra mejl lóojq Fbq niwQn nl kó 9e o

Translation Intention to purchase is notenough to buy a puppy Whoever pays first is the one who wíll take it away This was the Ifá cast for Oba Who shall purchase two things in a day He was advised to offer qbg

Qba was poor and childless. He had been married for several years without an issue. All what he and his spouse did to have a baby proved aboftive. Their effofts towards making ends meet financially was also a failure. One

day however, some people came to show him some puppies of rare but beautiful breed for him to buy. He did not have any money to put on a project that might fail eventually. Consequent upon this, Qba went to the Awo mentioned above for Ifá consultation in order to determine whether or not it would be wofth his while to purchase the puppy, rear it to adulthood and later begin to sell its puppies to others. The Awo told Qba 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 of the items at the same time. The Awo assured him that his success is assured if he could do this. The Awo also told him 459

lfa Dída: An invitation to lfa Consultation

that if he bought two of these items, his wife who had hithefto been childless would become pregnant and would deliver a bouncing baby. When Qba told the Awo that he was about to purchase a puppy, rear it and later sell the puppies to others in future; and that he had no money to buy at the same time. Qba 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 a puppy amounted to nothing as the person who brought his/her own cash or purchase it was the rightful owner who would go away with the puppy. He also advised Qba to offer gbg with two pigeons and money. All of these Qba did. He then went to borrow money 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 b¡fth to 16 puppies between them. Within two years, they gave b¡rth three times. Qba's wife also gave birth twice. Qba sold the puppies at exorbitant prices and used the profit realized to begin his own farm. He employed several able bodied men to help him till the land, cultivate and plant crops. Within three years of offering the gbg, Qba was already a rich man. He was very happy and fullof gratitudeto Olódümaré and hisAwo. OnUaórá nit'gmgajá lml to bá sanwó o re niyóogbelo

DláfilnOba Tlyoó ra mejl lóojq lbg ni wQn nl kó 9e o Ógb'Qborórú'bg Igba Qba ra méil lóojq La di olówO La di glQmg

Igba Qba ra mejl lara tóó rq'ni o

Translation Intention to purchase is not enough to buy a puppy Whoever pays first is the one who will take it away This was the Ifá cast for Oba

460

ttr

ooara uei¡

Who would purchasetwothings in a day He was advised to offerebo Hecomplied It was when 9ba bought two in a day Thatwe were blessed with wealth And also blessed with children It was when Qba boughttwo Thatwe had peaceof mind

Ifá says that this person shall have peace of mind. He/she shall be blessed with wealth and children. Even if this person is experienc¡ng financial hardship now there is success, happiness, ch¡ldren and contentment ¡n future.

Ifá says that if a man for whom this Odü is revealed is matured enough to have his own wife and children, his priority at that time must be for him to get married and settle down. He should be impressed upon that living a single life is not in his best interest. Ifá 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 ofi, to smell nice and appear elegant at all times. Ifá says that all these are all vanity. Such attitude will not bring him any profit. He needs to think about building his own family that will ensure that his future is guaranteed. Ifá shall continue to provide wealth and security for him. He needs to think less about money, accumulation of wealth and/orfashion but rather plan to build a home for himself.

Ifá says that this person needs to offer gbg with pa¡t of his wears' his jewelries, shoes, bags, wrist watches, petfumes and other fashion related items. He also needs to feed Ifá with four rats, fourfish, two hens and money. On allthese, a stanza in this Odü says: Amr¡kán I'Qyán-án Amósün l'Óñko

Dláfiln Orunmllá Ifá ñsawokonlAdlbo 461


fbg ni wqn nl kó 9e

Translation Amúkán atQyan town And Amosun atOnkotown Theywerethe Awo who castlfá forQrúnmllá When hewas practicing without his own Adlbó He was advised to offer qbg

Qrrlnm'ilá was very successful. He had all what a person could wish for, a good and spacious house, many horses, several dresses, assofted beads, shoes and sandals made of leather and beads and so many of other things such as expensive walking stick, elephanttusks and so on.

In splte 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 Amúkán and Amósün in Qyán and Oñkó respectively to come and cast Ifá for him. These two were his ex-students whom he trusts sincerely. After Ifá consultation they declared that even though Qrúnmllá was an accomplished Babaláwo, something was still lacking in his life because he did not have his 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 seruing Ifá. They said that one's wife and children are one's Adibo. He was urged to begin to think seriously about having his own Adlbó as there lied the future continuity in his life. He was advised to offer paft of the wealth he had accumulated as qbg. This included his wears, walking sticks, beads, sandals, shoes,'irQkQ beads and otherjewelries. Qrunmlla d¡d. Soon afterthis, he got married and his wife gave b¡rth to severalchildren for him. Anyday he planned to serve Ifá, his wife would come with the tray containing kola-nuts and bitter-kola while his children would bring along the tray containing alligator pepper. He was thus an accomplished Babaláwo in the true sense of it. His future was also guaranteed as he had those who would continue in his name after he might have departed.

¡ir

llfr Obara Meii

Amúkán l'Qyán-án Amósün l'Óñko Dláfún Qrrtnmllá

Ifá ñsawokónlAdlbo Fbq ni wqn nl kó 9e Ógb'€bqró rú'bg Ifá ó tó gege kl n I'Adlbotémi Ayagni I'AdIbOgni Ifá ótó9e9€ kl n I'Adlbotémi Qmq qni I'Adlbo eni rfá ótógegqkl n I'Adlbotémi Bó bá dlwoy{ ajQdún Báyati ñ gbé'gbá obl Qmq a máa gbé'gbá ata

Translation Amrlkán atQyan town And Amosun atOnkotown TheyweretheAwo who cast Ifá for Qrrlnmllá When he was practicing without his own AdlbO He was advised to offer gbg He complied Ifá it is high time I have my own AdlbÓ One's wife is one's AdlbO Ifá it is high time I have my own AdlbÓ One's child is one's Adlb0 Bythistime of nextyear As my wife carries the kolanuttraY So also my child will carry the tray containing alligator peppers

Ifá says that the person for whom this Odü is revealed shall have his own Adlbo . That is when he needs to give gett¡ng marr¡ed and having his own chi ld ren priority attention. This person needs to settle down to family life and downplay search for and accumulation of materialwealth for now.

8.

Ifá says that it foresees the ire of a baby for the person for whom this Odü is revealed. Ifá says that the baby will bring joy and happiness for the couple involved. The name of this baby, when it arrives is 463


Ifá brings joy. Ifá advises that the person for whom this Odü is revealed needs to offer gbg with four rats, four fish and one hen. He also needs to serve Ifá with four rats, four fish and one hen. On this Ifá says: FákáyQdé -

gldlgba nfi rln bl gni ü rrfor{ jó Kókórogtdlgbe nff rln bl gnitó nfldl jó Dlá fün FákáyQdér gmg QUara-t'tejl Mgbatl ó rlt'Orun bQ wá'lé ayé fbg ni wqn nl kó 9e KOkOTO

Translation insectwalk as if dancing with its head And a small insectwalks as if dancing with its abdomen This was the declaration of Ifá to FákáyQdé, the child of Qbárá Méfl When coming from heaven to eafth He was advised to offer gbg A big

The couples involved here were looking for a baby for a long time without success. It was during their efforts to get one that they approached the two Awo mentioned above for Ifá consultation. During the consultation, Qbara-Ue¡l 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 fufther that the baby they would get was the child of Qbara-Méfl from heaven. In this wise, there was the need to se¡ve Ifá along with the gbg they were to offer and then name the child FákáyQdé when it arrived. The Awo advised the couple to offer gbg with four rats, four fish, and one hen. They also asked the couple to feed Ifá with four ratsrfourfish, and one hen. They complied.

Three months after they offered the gbg, the wife became pregnant. She later gave bifth to a baby boy. The baby was named as the Awo had advised. True to prediction, the baby brought boundless joy into their lives and home. They were so happy and gratefulto Olódümaré for giving them their own child and for putting joy into their lives.

tl Éf'orl jó Kokoro gldlgba nff rln bl gni tó nfldl jó Dlá filn FákáyQdé, gmg Qbara-Méjl KókOrO gldlgba nff rln bl qni

464

til

ooara ue¡i

Mgbaü ó ñt'Qrun bQ wa'|é aye Fbg niwqn nl kó9e WOn gb'gbo, wQn rrl'bg Njq klnniyóógbé FákáyQdéfitn mi o obárá-Méjl ni yóó gbé FákáyQdé fün mi o

Translation A big insect walks as if dancing with its head And a small insect walks as if dancing with its abdomen This was the declaration of Ifa to FákáyQdé, the child of Qbárá-Mé;T

When coming from heaven to earth The couple was advised to offer gbg Theycomplied Now, whatis itthatwillbring FákáyQdé,Ifá brings joyto me It is Qbara-Mé| that will bring joy to me

Ifá says that Ifá will bring joy into the life and home of the person for whom this Odü is revealed. Ifá willalso give him/her blessing of a baby.

9.

Ifá says that the person for whom this Odü is revealed needs to serve Eriwo with kolanuts. By so doing, long life is guaranteed him/her. Ifá says that the person for whom this Odü is revealed will live long, grow old and enjoy the fruit of his/her labour. Ifá says that he/she needs to be breaking kolanuts to serue Eriwo on a regular basis so that his/her chances of living to old age can be strengthened. On this a stanza in Qbara-Mé¡) says:

for

i

EerlAwoara Dláfi¡n Ejl-Qbara

Tlyóópa'blfÉr{wojg

t

f;bg niwQn nl kóge

Translation Filth, the Awo of the body This was the Ifá castfor E¡t-Qbara Who shall break kola-nutfor EÍwo to consume He was advice to offer ebo

Efl-Qbara was one of the 16 principal

Odü.

He occupied the seventh (

465

lfa Dida: An invitation to tfa Consultation

posit¡on. He was a prominent Ifá practit¡oner. He was blessed with wealth, a good spouse, lovely children, immeasurable assets and potential to acquire more and more of allthe good things in life. One day, E¡)-Qbara approached the Awo mentioned above to know what he needed to do in order to live long and comfoftable on earth. The Awo advised him to make it a point of dutyto be breaking the kola-nuts for EÍwo to eat on a regular basis. He agreed. He began to do it as from that day. He was breaking kola-nuts for Elwo every seventeen days. He did this for a long, long time. He lived in comfoft and peace of mind for a long, long

time. EérlAwoara Dláfirn Ejl-Qbara Tl yóó pa'bl f'Erlwo jg fibg ni wQn nl kó 9e

Ógb'gborórrl'bg Nj€taló ñ pa'bl fÉrlwojg? Ejl-Qbara lo n pa'bl f Erlwo jq

Translation Filth, theAwo of the body This was the Ifá cast for E¡)-Qbara Who shall break kola-nut for Eíwo to consume He was advised to offer gbg He complied Now, who was breaking kolanuts for Elwo to eat? E)-Qbara was the one breaking kolanuts for Efwo to eat.

Ifá says that the person for whom this Odü is revealed shall not be allowed to die young. He/she will not only live long, but will also be in relative peace and comfort.

10. Ifá urges the person for whom this Odü is revealed to offer gbg so that he/she may not witness or experience evil. Ifá says that the person bringing this trouble is a big harbinger of undeserued punishment to others. The person in question who will bring this misfortune is described by Ifá as someone with a big head, big mouth, and thick 466

il* oaara ue¡i

lips. Ifá advises that the person for whom this Odü is revealed will do himself/herself a lot of good if appropriate gbg as prescribed here is offered. A he-goat and money

to be offered as gbg here. There is also the need to feed Ifá with a goat. By so doing, this harbinger of misfortune will use his/her head to carrythe trouble. On this, Qbara-Méfl says: is

ldesun niO mu kér€gbéd'Qrün Df á fit n Agblg bonlwQnrá n Tl yóó 9e gbgnegbgná Barapetu fibg ni wQn nl kó wáá ge

Translation Adrip of watercannotsubmerge a gourd to its neck This was lfá's declaration to Agb)gbónlwQnrán, the Hoopoe Who shall be Qrúnmllá's coffin designer He was advised to offer qbg By the time Agblgbónlwonran

carried his coffin to the house of Qnf nmllá, he had already carried the same coffin to the houses of Alárá, Ajeró, Qwárángún and QlQyQq and had destroyed their homes. He had carried the coffin to the homes of several prominent people and had destroyed and scattered their hornes. Anyone he carried the coffin to his/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 AgblgbOn'iwQnrán to signify terror, when people hear of his name; they would begin to panic and would be running helterskelter. One day, Agb'igbón'lwQnrán planned to fashion the same coffin for Qrúnm'llá. He was aware that QrUnmIlá was a powerful person. He therefore went to the Babaláwo mentioned above for Ifá consultation. The Babaláwo warned him seriously not to attempt what he had the intention of doing, lest his evil designs turn back to bounce on him. He was advised to offer gbg with matured he-goat and money. He simply ignored the Awo thinking that harming Qrrlnmllá should not entail such elaborate precautions. He intensifies his preparation. Meanwhile, Qrúnmlla had a dream. In the dream, he sensed that danger was lurking somewhere. Consequently, he went to the same Awo for Ifá consultation. The Awo informed him that even though a person claiming to


be his friend was br¡nging misfoftune to his (Qrúnmllá) doorstep he would nonetheless overcome the evil design. Qrúnmllá was assured that the 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 Qrunm)lá to offer gbg with a matured he-goat and feed Ifá with a goat. Qrún mI lá com pl ied insta ntly.

A few days after Qrúnm'llá offered the gbg, he saw Agblgbón)wQnrán coming along the road with his coffin on his head; Qrunmllá was well prepared for him. As he reached Qrúnmllá's house frontage, he attempted to place the coffin down on the ground. Qnf nmllá immediately ordered him to carry his coffin away as he (Qrúnmllá) was not interested in him and his luggage. AgblgbÓnlwQnrán wanted to forcefully place the coffin down but to his chargrin, the coffin got stuck to his head. That was how he had been

carrying the coffin about until this day. When AgblgbOn)wQnrán remembered the warnings of the Babaláwo, he was full of regrets for not

heeding the advice. But alas, it was too late to make amends. On the other hand, when Qrrfnm'llá remembered the advice of the Awo, he was full of gratitude for heeding their advice. He was singing, dancing and giving praisesto Olódümaré.

Idesun ni O mu kérégbé d'Qrün Dlá firn Agblg bonlwQn rán Tl yoó 9e gbgnagbgná Barapetu fbg ni wqn nl kó wáá ge Ó kqtl Qgbgnhln s€'bg

Ógbefi¡nAlárá IléAlárátú ó gbefitn Ajero IléAjerOtú ó gbefirn Qwarángrrn Aga Ilé Qwárángún-Aga trl Ó gbefirn Qba lója-|óje IléQba lója-lójetú Ó

gbefrtn Qba ládé-ládé

IléQba ládé-ládétú Ó wá nl oun yóó gbe filn Qrrlnmllá naa f;bg niwgn nl kl Qrunmlla 9e QrUnmllá gb€'bg, ó rú'bg

468

fril ooan ue¡i

Nje Ag blgbOnlwQnrán gb'grü rg o fl$rü ó máa gbée lgo

Translation A drip of water cannot submerge a gourd to its neck

This was lfá's declaration to AgblgbónlwQnrán, the Hoopoe Who shall be Qrunm'llá's coffin designer He was advised to offer ebo He ignored the advice He designed the coffin forAlárá Alárá's household scattered And designed it for AjerO Ajeró's household scattered He designed for Qwarangún-aga QwarángUn-ága's household scattered He designed for market heads Their households scattered And forcrowned Qbas Their household scattered Then he planned to design one for QrUnmllá Qrúnmllá was advised to offergbg Hecomplied Now, Agb'lgb0n)wQnrán, carry your load Loads are carried by their owners

Ifá says that the planner of evil will carry his/her evil plans. In the same ve¡n, Ifá warns the person for whom this Odü is revealed not to contemplate any evil against anyone as the evil may end up in his/her own doorstep. As it is true that those who plan evil aga¡nst him/her shall carry their evil, so it is true that any evil he/she plans against others shall equally be carried by him/her. It is betterfor him/hertothink no ev¡|, speaks no evil and do no evil for fear of repercursion.

11.

.

Ifá says that the person for whom this Odü is revealed shall not be consumed by any upr¡sing, war or upheaval. Ifá says that this person and his/her entire household and commun¡ty shall be protected.

Ifá says that even though there are upr¡sings or threat of these


com¡ng from three directions, nonetheless, all these shall be overcome and this person, his/her household, community or entire environment shall be left unaffected. Ifá assured the person for whom this Odü is revealed that he/she and allthose close to him/her shall not be consumed by the fire of uprising, war or upheavat. He/she needs to put his/her mind at rest and the minds of those close to him/her. Ifá says that instead of reduction, the community from where the person for whom this OdO is cast comes shall experience an unprecedented increase in population. There will be peace, harmony, good health and progress even though there is presently a threatto stability. Ifá advises this person to offer gbg with one matured he-goat and

at least 16 bottles of dry gin, schnapps and/or good quality

wine. On these a stanza in Qbara-Mé¡)

says:

Ogeregere láré Agba dórOml Awo Dore-aba Lónll la O l'ájá odO o, Yába nkuku-nkuku Qla la ó I'aja odo o, Yaba nkuku-nkuku f;ginginemi lóñ9eyln Tl g rt sare lemlje-lémlje? Egingin emi ló ñ geyln Tl e n sare lemlje-lémtje WQn nl áwgn glJrt wo apá awgn OJrtn Ogun gba gú per-epgrq bl aró o Awgn gl'jú wo apá awgn Osl Ogun gba gú pqrgpere bl aróo Awgn qf'jú woaarln-nrln áwgn kooropQngbá Ogun gba 9ú pergpgre bl aró o WQn nl kl wqn sákáalé, qbg ni qlge

Translation The aftof swift running And the sluggish elder, theAwo of DOre-ába Today shall we settle the quarrel caused by the stubborn Yába river And tomorrow shall we settle the quarrel caused by the stubborn Yába river Houseflies what is the matter with you That makesyou to run helter-skelter?

470

ll

ooara uei¡

Housefl¡eswhat iswrong with You That makes you run in confusion? They said thatwhen they glanced attheir right hand side Qba's army was tightly concentrated as indigo-dye And when they glanced attheir left hand side Qba's armywas as imminentas indigo-dye And when they looked stnight ahead of them Qba's army was as ceftain as blue-dye They were advised to offer qbg

Agrlnragba the FmQSq of the world and Amlragba the Fmegq of the smithery were apprehensive of war and upris¡ng from three different directions. The crises were so imminent that everyone in their communities believed that upr¡s¡ng would break out at any given time. Yet Agrlnragba and Amlragba did not want any war to catch the communities they represent off-guard. At the same time, they wanted to ward off this war before any serious damage could be caused.

to meet the group of Awo mentioned above. The Awo advised them to offer gbg with one matured he-goat and several kegs of alcohol. They complied. After this, the Awo advised them to go and call Agbe-dúdrl, the offspring of dye-makers, Alüko-dodoodó, the offspring of cam-wood pounders and OdfdgrQ-Mófé, the offspring of OnlwOO-Atg, the King of Iwó town. They went and called these three warriors. They explained the situation of eafth and heaven to them. These warriors divided their soldiers into three. Each group was headed by AgbeFor these reasons, they went

dúdú, Al ü k0-d0d00d0

a

nd odf dgre-Mofé.

Agbe-dtldú attacked the army on the right hand side, drove them into the wilderness and they never returned for a re-match. AlükO-dOdóódO engaged the army on the left hand side, chased the army into the forest and overpowered it completely. OdfdgrQ-Mófé confronted the army stationed in front, defeated the army and chased it into the woods. Victory was thus assured. After these feats, they threw a big feast where everybody ate and drank to his/her satisfaction. While this celebration was going on, they made a headcount and found out that the people whom Agúnragba and Am)ragba represented were all 471


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 Agúnragba and Amlragba that no war, uprising, pandemonium or crisis could ever overcome them. Since no war could overcome them, it followed that no war could overcome those whom they represented. Ogeregere láré Agbá dorOml Awo DOre-ába Lónll la ó I'aja od0 o, Yaba nkuku-nkuku Qla la ó I'aja odo o, Yába nkuku-nkuku fgingin emi ló n geyln Tl g n sare lemlje-lémlje?

fginginemi lóngeyln Tl e n sáré lémlje-lémlje WQn nl áwgnql'jrt woapá awgn Qtún

Ogun gba gú perepere bl aró o Awgn qljú wo apá awgn Osl Ogun gba gu perepgrq bl aró o Awgn ql'j rt wo áárfn-rtrtn áwgn kooropQngba Ogun gba gu pgrgpgre bl aróo WQn nl H wQn sákáale,

lbg ni qfge WQn gb'Qbo, wQn rú'bg WQn nl kl wqn ránge sl Agbe-dúdrl Tfi g'gmqOlüyaró Kl wgn rán$€ sl Alüko-dodoodo

Tiis'omo Olügósün Kl wgn rangQsl Odldgrg-Mofé Tfi g'gmg Onlwoo-Atg Agbe-dúdú gmq Olüyaró dé Ó 999un apá qtún tigbó-tigbó Ó lee w'ojü lg kánrin-kése Alüko-dodoodo ül g'gmg otügósun dé Ó 99gun apá osl tiiü-tfr¡ Ó leewg'jü lg kánrin-kése

Odldgrq-Mofé omo OnlwÓó-Ate dé Ó gQgun áárln-ñrln ená kooropQngbá Ó leewg'jü lg Kánrin-kése

472

fri

oo"r" u"¡,

Ifá nl a pé Abl a opé? Moláa pé pérépéré Bl igbalpére Ifá nl a le Tábl a ó le? Mo láa le kokooko Bl qta inu omi Ifá nl a gbáyáglyágl Tábl a o9bá Vág¡Vágl? Mo nl a gbá yáglyágl

BlOgOdO-lrá

i

kll ja kó 9bé iye odó Ffur¡ru-lele ffi ja kó gbé iye glg Dlá fitn Agunragba Tff Se emesq Ayé

Ijl

Abüfi¡nAmlragba

Tll9e emQqqAgbede Fbq ni wQn nl kl won Se WQn 9b'€bg, wQn rú'bg Emi o ma d ogun tl ñia Tll gbéAgúnragba o ñjgAgunragba o Amlragba o Otl Ifá ó má tán o Qtl Ifá kü l'ágbé Agúnragbao Amlragba o

'

Translation The aftof swift running And the sluggish elder, the Awo of Today shall we settle the quarrel caused by the stubborn Yába And tomorrow shall we settle the quarrel caused by the stubborn Yába river Houseflies what isthe matterwith you That makesyou to run helter-skelter? Houseflies what is wrong with you That makesyou run in confusion? They said that when they glanced at their right hand side Qba's army was tightly concentrated as indigo-dye And when they glanced attheir left hand side Qba's army was as imminent as

DOre-ába

indigo-dye

473

river

(

i

(


And when they looked straightahead of them Qba's army was as ceftain as blue-dye

Theywere advised to offergbg Theycomplied They asked them to send a message to Agbe-dúdr1 The offspring of the dye-makers And send a messagetoAlük0-d0d00d0 The offspring of cam-wood pounders And send a message to OdldgrQ-Mófé The offspring of the Qba oflwo-Ate Agbe-dúdu, the offtpring of dye-makers arrived And defeated the army on the right hand side And pursued them right into the wilderness Alük0-dÓdoOdo, the offspring of the cam-wood pounders arrived And defeated the army on the left hand side And chase them into the forest completely OdfdgrE-Mofé the offspring of OnlwOO-Atg arrived And defeated the army right in front of them And chased them intothewoods Ifá asked, 'aie you complete Or are you not complete?' We responded that we are complete Even as 200 small snails Ifá asked again! Are you healthy Or are you not healthy?' We responded thatwe are healthy Even as the river pebbles Ifá asked, 'are you really energetic Or are you not energetic?' We responded thatwe are energetic Even as a matured horse No storm will blow and carry a moftar And no breeze will blow and then carry a grinding stone These were Ifá's declarations to Agrf nragba The fmQgQ of theworld And toAm)ragba The EmQggof thesmithery I do not see any war that would be waged That wou ld ovenryhel m Agúnragba Now, Agúnragba, we hailthee And Amlragba, we praisethee The alcohol of Ifá is notyetexhausted Drinks stíll remain inside the keg

474

iil

ooara

u'i¡

All hailAgúnragba AndAm'lragba

Ifá says that no upr¡s¡ng, upheaval, war, cr¡sis or conspiracy will ever overwhelm the person for whom this Odü is revealed or his/her loved ones. Ifá says that this person shall be spared the bitter experience of facing defeat or being at the receiving end of any evil as long as he/she had not taken consc¡ous steps to cause trouble.

L2.

Ifá says that the person for whom this Odü is revealed must not go into agriculture as his/her profession. Ifá says that it is not good for this person. He/she may however go into dairy or grocery business where he/she will be selling mil( fruits and other farm products but never going into the farm to plant, till the soil or cultivate the land. Ifá says this person must not be brushing his body against the early morning dew. He/she is also good as Babaláwo or lyárffá. It will lead to success but never as a farmer.

Ifá says that the person for whom this Odü is revealed needs to offer gbg with two hens and plenty of palm-oil. One of the hens will be spilt open from the ches$ a lot of palm-oil will be poured into it and placed by Egü shrine. The second hen will be given to him/herto use to serve Ifá. If he/she has no personal Ifá, then the Babaláwo or Iyáfffá will assist in seruing the Ifá in his/her house. On this, Ifá says: Ogbóerinlá kll sQrQ F wo e, yg jlngblnnl I'Qrün 99in D,lá filn lbllePÉ Tll g'gmg blbl inr¡ Agbgnnlregrrn Igbatl ó ñt'Qrun bqwá'Yé Fbgniwqn nl kóge

Translation A big bull makes no noise See the splendid decoration round a horse's neck

These were Ifá's declarations tolbilgpq The true child of Orúnmllá

475


When coming from heaven to the world He was advised to offer qbg

When Ibllqpg was com¡ng ¡nto the world he had been told that he was an offspring of Qnlnmllá. He was also informed that he was not expected to be a farmer as nothing good would ever come out of ¡t. 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 him that part of what he could do to succeed in life was to become a Babaláwo. The Awo offered the gbg for him as prescribed above. While on eafth,Ibf lqpq took to Ifá as his profession. He never Ieft 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 Ifá 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. Ogbóerinlá kff sQrQ ! wo eyg jlngblnnl l'qrün eg¡n Dfáfirn lbllqpe Tll g'gmg blbl inr¡ Agbgnnlrégrln Igbaü óñt'Qrun bQwa'ye fbg ni wqn nl kó s, e Bó bá rrl'bgtán WQn nl kO gbedQ lo s'óko Ko gbqdQfgsEgbgngnini Ógb'$bg ó rú'bg Ko pe ko jlnná F bá ni nl wQwQ ire gbogbo

Translation A big bull makes no noise See the splendid decoration round a horse's neck

These were Ifá's declarations tolMlqpQ Thetrue offspring of QrUnmIlá When coming from heaven to the world He was advised to offergbg Afteroffering the gbg He was warned not to go to the farm Or brush his legs againstthe early morning dew

476

ilü ooara uei¡

He complied

And nottoo late, nottoo far loin us in the midst of all ire

Ifa says that the person for whom this Odü is revealed shall succeed ¡n his/her chosen career. He/she will live an accomplished life. He/she will be very happy and satisfied.

13. Ifá says that some youths had gone to take their hands to bring

trouble into their lives. Ifá says that through their speeches, conducts and countenance, problems had sta¡ted and these problems are beyond their capacity. Ifá says that due to stubbornness and tightfistedness, they had invited misfoftune into their lives and these are already affecting others who knew nothing about the problem. Ifá says that a lot of gbg and Etutü ought to be peÉormed in orderthatthese problems will abate if not disappear altogether.

Ifá says that the youths involved ought to be warned to

purge themselves of their stubbornness and recalcitrance as these will do them no good. They also need to do the following: offer gbg with one matured he-goat, feed Ogun with one dog, feed Ogu with one cock, feed QSun with two snails, feed Odü with two pigeons, feed the night people (witches) with hro big rats, two hedgehogs kolanuts and palm-oil, feed Ifá with two matured goats, buy at least 16 bottles of assoÉed alcohol and wine for Awo present to drink to their satisfaction. Ifá says that it is by so doing that darkness will leave the environment of those for whom this Odü is revealed. On these, a stanza in Qbara-MéJi says: Ó

san p9€, ó sán pe€

Óygtóróró, ó ygtóróró Flkanfikan gba'léAyé Drlgb$dügbQ gb'ode Qrun kan Akórinlé'pá nll g'gmg Ogr¡n Ogr¡n lójl nl kütüküto Lo na'wQlja a re lahala

Lálj9 Lál mu

477


Lál móOkün Lál fe lé kúrO l'áwüjg K'ólórtje o rtbi jg'unjg rq o

Awgn kétékétéñbélé Atar¡ pOnná ni ti düürü

Igbóñlá nirÍoya Mo bá wgn gb'óhünAlájogun Ylyá ni moya Mo bá wgn pln eran elkú Eyl wegewegéwqn ñdá'fá Eyl wésewésewqn ñd'lbo Arlra Qrun Osán Awo ilé QlQyg-moyin Awúre é ml jg Ó mu iná I'QwQ Awúre é ml j€ ó moorün I'ese Awúreéml bl perere Ó bl pqqpqg Ó bl Aga-Drtdrl WQnfi j'oyéOlú-Igbó Ó bl Qlqpapa¡irage WQn fi j'oye Olu-Qdan Ó

blAklnbgkün

WQnfi j'gba nl Sawéwé-¡lé Qrunmlla lo di gbggbqqgbg Ifá mo lódi gbggbqqgbg lla Sara e mi Agbgnnlrégrtn Gbggbgggbg 19wq rryg q j'orl Gbggbgggbg l'gsQ ñ yg Q j'Qná Gbggbgggbg I'Qgungun Okéére Éyg ju lhl Awgn ló dlfá filn gmgdé kérékérékéré Ilé-IfQ wqn ñSawo lg sl lfe Akelr¡beb€ebe wQn nl kl wQn gba apa aja K wqn fi filn ogun Kl wqn gba ákükgQtan gahñja Kl wQn fifiln Ogü Kl wgn gba lgbin méjl ajlra KlwQnfi fi¡n Qgun-$Qngef€ Olóoye lyün

Afiderg'mg

Kl wQn gba qyglé méjl sJsJworrg-sJslwgws Kl wqn fifitn Odu-lógboó-Ojé

478

ill ElÉy¡njú eg€ Kl wQn gba apata Okété !91 aaka

Okoro-koroobl Alágbálagbá epo Kl wqn fi fitn Iya a mi Qkánrán nl'yQg Tl ñjQapa'ni má gbaágún Kl wgn gba lgó gtl málé gánránhün-garanhun Kl wQn fi filn omg-Awo Kl gmg-Awo ó rlhun jg Kl gmg-Awo ó rlhun mu Kl wQn gba ewUrq méjl ab'imú rgdgrgdq l'ábg Klwón fi filn Qrunmllá, bara a mi Agbgnnlrégún

Translation It

cracked suddenly And appeared faíntly Crisis enveloped the whole world And pandemonium engulfed the skies He who carried iron about was the offspring of Ogun Ogun was he whowoke up early in the morning And raised his hands (for war) threateningly

Withouteating And withoutdrinking And without hiding anywhere And without giving way in the assembly Forthose who wished to eatto do so The shoft person called kétékété nbélé And the big-headed man It was a big forest I branched into on my way And I heard the voice of Alájogun And because I branched I paftook in consuming the flesh of immoftality The tiny ones were casting Ifá And the líttle ones were holding thelbo The thunder did not strike The residentAwo of Q|QyQ-moyin Mygood luckcharm was so effective Itcarried fire in its hands Mygood luckcharm was so effective It carried sunshine in its legs Mygood luckcharm gave birth to several children Itgave bifth to Aga-dúdr1

479

ooara ue¡¡


And itwas madethe head of theforest And gave birth to QlqpapanrAga And itwas madethe head of the savannah And gave bifth toAl(nbQkün He was made the Qba of $áwéwé-Ilé Qrr:nmllá declared that'up it went in its tallness' I responded that'up it went in its tallness' f la, my father known as Agbonnlregún Clearly do the hands appear taller than the head And clearly do the legs appear longer that the foot path Clearly do the Arábá trees from a far appear taller than the buildings in a

town These were the declarations of Ifá to the youth of IfQ When going on spiritual mission to Ilé-IfQ Theyweretold totakean arm of a dog And givetoOgrtn And a big matured cock And givetoOgü And two bíg snails To give to Qgun-gQñgege, the owners of the comb made of coral beads She who uses brass to placate a baby And two healthy pigeons To give to OdU lógbOó-Ójé Ownerof the delicate eye balls And then two big rats And two hedgehogs Strong kola-nuts And plentyof palm-oil To give to my mothers, owners of strong plumes Also known as those who kill without confiscating the victims' belongings (witches) And then take several bottles of alcohol And givetotheAwo For Awo to see something to eat And to drink And take two goats with massive breasts To give to Qrunmllá, Agbgnn)regún my father

When the youths of llé-Ife were go¡ng on spiritual mission, the elders gave to them the followings; an arm of a dog to give to Ogún, a big cock to give to Otü, two snails to give to Qgun, two pigeons to give to Odü, two big rats, two hedgehogs, kola-nuts and palm-oil to give to the witches, several

480

ñfr ooara ue¡i

bottles of alcohol to give to the counc¡l of Awo present, and two matured goats to give to Qrúnmllá. The youths convefted all to their own personal usg.

When EgU-Qdara 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. Egu-Qdara 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 pandemonium engulfed the skies. Series of accidents master minded by Ogun began to occur in the community. There was chaos; there was upheaval; there was restlessness; there was unceftainty 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 misfo¡tunes continued 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 Babaláwo for Ifá consultation.

fkún I'awoojrl fwQ I'awo ara Qta ródó-rOdO-ródó inú omi Wgn ó mQ wlpé OOrün ñpa lyl óde Awgn ni wQn d'lfá fi¡n gmg kérékérékére Wqn ñf 'awo lg sl lfe AkQlubqbe€be

llé-Ifq l'€ekejl

Translation Tear istheAwo 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 anes who cast Ifá for the youths of Ilé-IfQ the second time When goíng again on spiritual mission to Ilé-IfQ.

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. Noticing that the youths had repented, Egu-Qdara ordered the darkness of misfo*une which had hithefto covered their lives in front to shift base and 481

lfa D¡da: An ¡nv¡tation to lfa Consuftat¡on

go to cover the trees in the forest. He also ordered the cloud of disaster which covered their lives from behind to go and engulf hills in the grassland. That was how normalcy returned and the youths were able to enjoy their lives. Ó sán peér ó

sán pee

Óyqtororo, óyqtóróró Flkanfikan gba'léAyé DügbQdügbQ gb'ode Qrun kan Akórinlé'pá nll g'gmg Ogrtn

Ogún Lo

lóil nl kütükütü

na'wglja

a re

lalaala

l¡l je

Lál mu Lál mOOkün Lál ge lé kúrO l'áwüjg K'ólóñjq ó r{b¡ jg'únjg rg o

Awon kétékétéñbélé Atafi pQnná ni ti düürü Igbó ñlá ni ntoya Mo bá wgn gb'óhünAlájogun Ylyá ni moyá Mo bá wgn pln gran álkrl Eyl wégéwégéwqn ñdá'fá Eyl wésewése wQn rf dTbO Arlrá órun Osán Awo iléQlgyg-moyin Awrlre e ml jQ Ó mr¡ ina I'gwQ Awrf re é ml jQ Ó móorün l'gsQ Awrtreéml bl perere ó bl pgqpqq Ó bl Aga-Dudrt WQnfi j'oyeOlú-Igbó Ó

blglqpapañrega

Wqn fi j'oye Olu-Qdan

ó u nmnuékün j'gba nl $áwéwé-¡lé Qrúnmllá ló d¡ gbggbqggbq Ifá mo lodi gbggbgqgbq lla Bara e mi Agbgnnlrégrtn

WQn fi

482

t* ooao u"¡¡

Gbggbgggbg lo, wq ñ yg Q j'orf Gbggbgggbg l'gsQ ñ yg q j'qna Gbggbgggbg I'Qgungun ókééré nyg jullú Awgn ló dlfá filn gmgdé kéÉkérékéré Ilé-IfQ WQn ñ$awo lg s{ IfQAkelúbebeebe WQn nl kl wQn gba apá ajá Kl wqn fifitn Ogun Kl wEn gba ákükgóJán galañja

KlwqnfifitnOgrl KlwQn gbalgbln méjl ajlra Kl wQn fi filn Qgun-$Qnge9e Olóoyá lyün

Afidgre'mg

Kl wQn gba eyglé méjl sJsJwgwg-sJsJwo,wg Kl wQn fi fi¡n Odu-lógboó-ojé

llgyinjú gsg

Kl wqn gba apata Okété

lgt aaka Okoro-koroobl Alágbálagbá epo Kl wQn fi firn Iyá a mi Qkánrán nl'yqq Tl rlj€apa'ni má gbaágún Kl wQn gba lgó gtl málé ganrenhün-garanhun KI wQn fi filn qmo-Awo Kl gmg-Awo ó rlhun jg Kl gmg-Awo ó rlhun mu l(| wQn gba ewUre méjl ab'ámrl rqdgrgdg l'ábe Kl wón fi filn Qrúnmllá, bara a mi Agbgnnlrégún wqn wá gba apá ajá Wqn ófitn Ógun WQn gba ákükg óJán gahñja Wgn ofÓgü WQn gbalgbln méjl ajlra Wgn O filn Qgun-$Qñ9esq, OlóOyá-Iyün Afidg re'mg WQn gba eyglg méjl sjsJwgwg-sJsJwo,wg Wqn ofiln Odü lógbOó-Ojé filéyinjú 99Q WQn gba apata Okété !91 aaka

Okoro-koroobl Alágbálagbá epo Wgn ofi filnlya a mi Qkánrán nl-yQQ

483


Tr ñje apa'ni má gbaágún WQn gba lgÓ o, tl málé gánránhün-ganranhun

Wen ófitn omo-Awo Kl gmgAwo ó rlhun jq Kl gmg Awo ó rlhun mu WQn gba ewúr€ mejl abamú rgd9r9d9lábQ Wen O fün Qrúnmllá bara á miAgbgnnlrégún Egu Qdara nt kl báábáá já Kó bo'le nlwájrl

Báábaajá Ó bo'lQ nlwajú Egu Qdara nt kt báábaa ó

ja

Kó bo'le lé,yln

Baabaajá lgyln Qngotrrnkün bgQnio QrQOkünkon I'Egüf¡ ñ'bOwqn lójú birikiti Awgn fkún I'awo ojú e ma geun o Ó bo'lQ

Fkún I'awoojrt Iwé I'awo ara Ota ródó-rod0-ródó intl omi Wgn O mgwlpeOOrün ñpalyl Ode Awgn ni wqn tr¡n d'lfá fún Qmgdé kére-kéré-kéré WQn tún ñg'awo lg sl Ife Akelúbebé, ebe WOn wá gba apá ajá WQn fi fi¡n Ogun WQn wá gba ekükg Qten gelañjá WQn fi firn OgrI WQn wá gba ¡gbln mejl ajlra WQn fi fitn Qgun Sgñ9€9é, Olóoyá iyün Afide rg'mq WQn gba eyglé méjl sJsJwo,wg-sJglwgwg WQn wá fi fi¡n Odü logboo-Oje fleyinjú ggQ Wenwá gba apata Okété lgl aaka

Okorokoroobl Alagbahgbá epo WQn wá fi fún Iyá a mi Qkanrán-nlyQQ Tl ñjgapa'ni mágbáágún wQn wá gba lgo o, tl malé gánránhün-ganranhun WQn fi fi¡n omo-Awo 484

llé-Ife

i* odara ue¡i K'QmgAwo ó rf hun jg K'QmgAwoó rlhun mu WOn wá gba ewúrq méjl abámü rgdgredq láb$ WOnfifün Qrrrnmlla bara á miAgbgnnlré91¡n Egu Qdara nl báábáátójá Tó bo'le nlwájtl Ónf kós{ Kólg réébo'gioko Babaató já Tó bo'le lQyln Ó nl kóql Kó lq réé bo Oké mQlQo Qroooya bqenio QrQ ooye I'Egü fi rr yá wqn lóiú peregede Awa kilg'awolkQkQ Awa kff s'awolbábá Yáml l'ójú nrlnáo Orlyá Yáml l'óju nrlná Orlya

Translation Itcracked suddenly And appeared faintly Crises enveloped the whole world

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

Withouteating

-

And withoutdrinkíng And without hiding anywhere And without giving way in the assembly Forthose who wished to eatto do so

The shoft person called Kétékété nbélé And the big-headed man It was a big forest I branched to on my way And I heard the voice of Alájogun And because I branched I partook in the consumption of the flesh of immo¡tality The tiny ones were casting Ifá And the little ones were holding theIbO The thunder did not strike

485

lfa Dida: An invítat¡on to lfa Consultation

The resident Awo of Slqye-moyin My good-luck charm was so effective Itcarried fire in its hands My good-luckcharm was so effective Itcarried sunshíne in its legs My good-luck charm gave bifth to several children It gave bifth to Aga-dúd'J And itwas made the head of the forest And gave bifth to QlQpapañraga And itwas madethe head of the savannah And gave bifth toAl(nbQkün He was made the Qba of Sáwéwé-Ilé Qrrf nmth declared that up itwent in itstallness I responded that up it went in its tallness f la, my father known as Agbgnn)regún Clearly do the hands appear taller than the head And clearly do the legs appear longer thatthe foot path Clearly do the Arábá trees from a far appear taller than the buildings in a town These were the declarations of Ifá to the youths of Ile-IfQ When going on spiritual mission to Ifg Akel'f-bebeebe They were told to take an arm of a dog And give to OgUn And a big matured cock And givetoOgü And two big snails To give to Qgun $Qngege, the owners of the comb made of corel beads She who uses brass to placate a baby And two healthypigeons To give to Odü lógbOó-Ojé Owner of the delicate eye balls And then two big rats And two hedgehogs Strong kola-nuts And plentyof palm-oil To give to my mothers, owners of strong plumes Also known as those who kill without confiscating the victims' belongings (witches) And then take several bottles of alcohol And givetotheAwo ForAwo to see something to eat And to drínk And take two goats with massive breasts

486

{|il o0"," u"¡¡

To give to QrrJnmllá, Agbgnn)régr1n my father They collected the arm of a dog They did not give it to Ogun And collected a big matured cock But did not give ¡t to OSU And collected two big snails But did not give them to Qpun $Qñgésé, the owner of comb made of coral beads She whom uses brass to placate a baby They collected two pigeons But did not give them to Odü lógbOó-ójé Owner of the delicate eye-balls They collected two big rats Two hedgehogs And strong kola-nuts Plenty of palm-oil But did not give them to my mothers, owners of the strong plumes Also known as those who kill without confiscating the victims' belongings They collected several bottles of alcohol But they did not give them to the Awo For the Awo to see something to eat And to drink They collected two goats with massive breasts But they refused to give to Qrúnmllá, Agbgnnlrégrln my father Egu Qdara ordered that darkness of misfoftune should cover their lives in front Darkness 0f misfortune covered their lives in front He ordered the cloud of disaster to cover their lives from behind And cloud of disaster covered their lives from behind Egu Qdara declared that it was matter of darkness It was darkness that Egü Qdara used to cover their lives We are however grateful to 'Tear is the Awo of the eyes' And 'Bathing is the Awo of the body' 'The small pebbles in the river bed They are not aware that sunshine affecB the pebbles outside the river' They were the ones who cast Ifá for the youths of lle-Ife the second time When going again on spiritual mission to IfQ Akelú-bebeebe They now collected an arm of a dog And gave to Ogun They collected a big matured cock And gave to Ogü

487


.

They collected two big snails And gave to Qgun Sengege the owner of the comb made of coral beads She who uses brass to placate a baby They collected two healthy pigeons And gave to Odü lógbOó-Ójé Owner of the delicate eye-balls They collected two big rats And two hedgehogs Big strong kola-nuts 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 to see something eat And to drink They collected two matured goats with massive breasts And gave to Qrrlnm)lá, Agbgnn)regún my father Egü ordered that the darkness of misfoftune which covered their lives in front The darkness should move To go and cover the hills in the forest He ordered the cloud of disaster which covers their lives from behind They cloud should move To go and cover the hills in the savannah Epu Qdara declared that it was a matter of brightness It was brightness that Egü Qdara used to open their eyes We never practice Ifá in the dark Neither do we practice Ifá ¡n a secret place Open my eyes for me to see Brightness Please open my eyes for me to see Brightness

Ifá promises that all the misfortunes and disaster in the lives of those for whom this Odü is revealed shall soon give way to brightness, peace, progress and prosper¡ty. Ifá warns however, that these people should not go and invite problem through greediness, lackof considerat¡on, dishonesty and self-centeredness. ,

488

üi otara

t4.

ue¡i

Ifá warns the person for whom this Odü is revealed to desist from being too boastful unnecessarily. Ifá says thatthis person brags a lot; he/she complaints too much, he/she promises people, especially his/her opponents, fire and brimstone when he/she had no power whatsoever to effect the th reats.

Ifá says that because of his/her bragging, those who would have helped him/her thought that he/she was self-sufficient capable of fending for himself/herself. As a result of his/her incessant complaints, those who could have taken a sympathetic view on his matter considered him/her an habitual complainant, and they did not have anything to do with him lher, because of the fact that he/she boasts that he/she had the capacity to wreck havoc on his/her opponents. Those against him/her always over-estimated his/her capabilities and whenever they plan against him/her it was always an over-kill. They always end up wrecking more havoc on him/her than they originally intended.

Ifá says that the person for whom this Odü is revealed will do himself/herself a lot of good if he/she can stop being boastful, or reduce his/her incessant complaints. Ifá also advises this person to offer gbq with three pigeons, three cocks, three guinea-fowls, three hens and money, After this, he/she needs to stop going about looking for trouble. On these, Ifá says; OjO pa abahun t'é,wü t'aSg Dlá fifn Baba Ajl-han-bl-agogo Igbe ü ó rrge oun gbogbo ü Qkan kO f;bg niwQn nl kó qe

yg'rl

Translation The rain soaks the tortoise with its shell This was the Ifá cast for Baba A!-han-b1-agogo, he who forms the habit of screaming like a gong When doing all things without succeeding in any He was advised to offer gbg

Baba AJi-han-bi-agogo was in serious dilemma. There was nothing he set his hands upon that came out well. He was loathed by several people. He

489


was be¡ng avo¡ded by many more. He was a very poor person. He had no friends. He had no wife. As a matter of fact, no woman wanted to be seen by his side. Of course, he had no child; even his family members avoid him like a leech.

Everyone knew why he was loathed by others - except Baba Ajf-han-biagogo himself. If anyone did a little thing to him, without proper investigation he would conclude that it was done deliberately and in order to scream to slight him. He would scream at the person. He would begin to complain against the person. He would report the person to whoever cared to listen. He would take the person before the highest authority. He would do it until his complaints began to irritate people around him. If those people did not blame or punish the person he complained against, he would accuse them of taking sides with his opponent. In shoft, there was nothing any one could say or do, that would satisfli him. If they blame his opponent, he would accuse them of making jest of him. That was why people tried everything to avoid him. Anyone he considered as his enemy was in trouble. He would pester the life of that person; he would tell everyone who cared to listen that he would deal with this opponent. He would let them know that he had procured some deadly charms, knives, cudgels and arrows with which to finish his opponent. He would boast that he was coming to attack his opponent at night. In orderto pre-empt him, the perceived enemy could go and waylay him and beat him to a pulp. He would then start another round of complaints. Several times, he had used his mouth to put himself into trouble. One day, he met a young girl and propositioned her. The girl told him to go and meet her parents if he was serious. He flew into an unbelievable anger. He accused the girl of intimidating him with her parents. He promised to teach her and her parents some lessons they would never forget in a hurry. In the end, his matter was taken before the Qba. He was fined and warned to be of good behaviou¡l While he was contemplating whether to leave his community and travel elsewhere or remain where he was, he decided to go to the Awo mentioned above for Ifá consultation on his situation.

490

üi

ooara ue¡i

The Awo assured him that he came with success from heaven but that he had used his mouth to spoil his success chances. He was informed that his refusalto behave decently caused all his problems for him. He was advised to be tolerant, accommodating, and less boastful and be 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 every step taken by others was designed to intimidate him. He was advised to always see the positive side of everything first and de-emphasize the negative. He was also advised to offer gbg with

three pigeons, three cocks, three hens, three guinea fowls 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 Babaláwo, he overhead

his

neighbours discussing about cooperative labour which they were about to embark upon. He approached them and begged to be included. Knowing his antecedents they refused bluntly. He however pleaded with them to please include him. He assured them that he had changed for the better. He appealed to them to help him to change. After much pleading, they decided to give 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 genuinely. He saw real love and he too gave real love back to people. He began to accumulate wealth. Afterthis, many people began to enjoy his company. He no longer complained about anything or everything, anybody or everybody. His face glowed all the time. He soon met a woman of his choice and propositioned her. People who saw this change in him encouraged him to go ahead. They also stood suretyfor him 'in the proposed wife's house. They soon got married. Soon after, the wife gave b¡'th. He built his own house. He bought his own horse. He lived happily. He died happily. OjO pa abahun t'Qwü t'agg Dlá fitn Baba Ajl-han-bl-agogo lgba tl ó rtge oun gbogbo tl Qkan kO yg'r{ lbg ni wqn nl kó ge Ó gb'Qbg ó rrt'bg

Igba tl qnu rq ml 491

lfa Dida: An invitation to lfa Consuftaüon

Ni mo l'ájé OjO pa abahun t'Qwü-t'agg Igba tl gnu rQ ml Ni mo l'áya Ojo pa abahun t'éwü-t'agg Igba tl gnu rQ ml Ni mo bl'mg o OjO pa abahun t'é,wü-t'agg Igba ü gnu rQ ml Ni mo kq'lé Ojo pa abahun t'Qwü-t'agg Igba tl gnu rQ ml Ni mo I'Q9in Ojo pa abahun t'érwü-t'agg Igba ü gnu ¡'Q ml Ni mo nl're gbogbo OjO pa abahun t'é,wü-t'agg

Translation The rain soaked the to¡toise with its shell This was the Ifá cast for Baba Ajl-han-bl-agogo When doing all things without succeeding in any He was advised to offer gbg He complied Not until I cautioned my self Did I have wealth All praises to OjO pa abahun t'Qwü t'agg Not until I cautioned my self

Didlhaveaspouse All praises to O¡o pa abahun t'Qwü t'agg Not until I cautioned myself

Dídlbecomeafather All praises to OjO pa abahun t'Qwü t'agg Not until I cautioned myself Did I build my own house All praises to OjO pa abahun t'Qwü fagg Not until I cautioned myself Did I acquire my own horse All praises to OjO pa abahun t'Qwü fagg Not until I cautioned myself Did I acquire all the good things of life All praises to OjO pa abahun t'ewü fago

il*

obara Meji

Ifá says that with caut¡on, humility, cooperation, consideration for others, accommodation and love, all the good things of life shall be for the person for whom this Odü is revealed just for the taking. Ifá assured that he/she had brought the destiny of success right from heaven. That is why it is not in his/her own interest to allow trivial things which he/she can help to preclude him/her from attaining his/her highest potentials.

15.

Ifá says that person for whom this Odü is revealed needs to offer qbQ against unforeseen events which spoils what he/she had spent most of his/her life planning towards. Ifá also says that this person or group for whom this Odü is revealed also needs to offer gbg so that he/she or even the group would be able to achieve his/her/their heaÉ's desires. Ifá 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 mishaps are equally high.

Ifá says that there is the need to offer three white pigeons' one matured goat and money as gbg and at the same time feed Egu Qdara with one cock, for him/her or the group to be able to achieve their set goals. They also need to offer gbg with one matured hegoat and money, and at the same time feed Egü Qdara with one cock for their plans not to be spoilt by unforeseen misfoftune. On these two situations, Ifá says: Mo jl, mo bá erin nlnu igbó Mo nl erin pQlg o, aláwg g mQduru mQduru Moil mo bá e,fQn I'Qdán Mo nl efQn pgl€ o, alawg 9 pasjpasJ Mo jl mo bá ágbQnrln nlnü igbó Mo nf egbQnrf pQl€ o, aláwQ g medúrtrbú Mo jl mo bá eré l'ábátá Mo nl eré pele o, aláwQ klnnlklnnl Ilá so ogún, ¡lá ñ¡g s'óde óréré

493


Ikán so g9bQn, iken won a re lbaylgbO Dlá fün Qrlnlójg gmg eranko Fbg ebü-e, yln n¡ wqn nl kl wgn wáá 9e

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 sald my greetings to the buffalo, owner of the skin, the colour of tree-back Waking up, I met the deer, in the forest I said my greetings to the deer 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 bore 20 fruits, and went to Orere And the egg- plant bore 30 fruits, and went to lbayigbo These were lfá's declarations to the 164 animals When they were advised to offer gbg against unforeseen disaster

The entire an¡mal kingdom had become s¡ck 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 b¡fth to a new baby, one of the animals or more would be sentenced to death. Sometimes it might be the celebrat¡on of chieftaincy title, conferment, it might be an ord¡nary 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 wreck havoc and sorrow on the animals. In order to find solution to the hunters' menace, they chose one hundred and sixty-four (164) representatives among them to see to their welfare. The representatives deliberated, and part of the outcome of their deliberation was for them to move away totally 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 severe all relationship with the hunters in pafticular and human 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 494

ili

ooara ue¡i

ment¡oned for Ifá 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 offer gbg with three white pigeons, one goat and money. They were also advised to feed Epü Qdara with one cock. After this, they were advised to offer gbg against any unforeseen disaster which may cost them their lives. They were advised to use one hegoat and money for the gbg and feed Egü Qdara with one cock. The representatives felt that an unforeseen disaster could ever befall them as they had already taken care of such eventualities. They had moved far away from human population and therefore no harm could befall them from any other quafter. They offered the first qbg for progress and ignored the second. Awgn áwóyeróye Awo ilé Qrúnmllá Dlá fifn awo Qdg ltar6 WQn g'gdg-$'qdq wgn ó r'gran pa fbg ni wQn nl kl wQn ge

Translation The careful observers and analysts, the resident Awo of Qrúnmllá They were the Awo who cast Ifá for the hunter of Ikarq Where they hunted without killing any game They were advised to offer gbg

The hunters of Ikare 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 hungry sad, restless and frustrated. They put heads together and concluded that as a last resolt, they needed to see the Babaláwo mentioned above for Ifá consultation: Would they witness an improvement in their business? Would they be able to kill games as they used to do before? Was it wise for them to change their profession if they 495


had no hope of killing animals anymore? What types of business lines could they follow that would be rewarding? The Awo however asked them to puttheir minds at rest. They were assured that they would be able to kill animals more than ever before. They were asked to offer gbg with one matured he-goat and money. They were also asked to feed Ifá with one cock. Theycomplied. A few days after, the hunters organized a hunting expedition. ESU Qdara joined them in the form of man. He asked them to go far into the forest. The hunters agreed. unknown to them; Egü Qdara was leading them to the animals' market. Three days later, they arrived at the market. But 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 with animals. They then began to kill them. Some of the hunters used arrows, some used spears, some used javelins, some used clubs, some used knives, and others used traps. At the end of the day, several animals laid dead. Since that day, the solidarity among the animals got broken. They remembered the warnings of their Awo that they needed to offer gbg against unforeseen disaster, but it was already too late to do anything about it. The animals learntto live with their regrets up till today. Mo jl, mo bá erin nlnú igbo Mo nl erin pQlg o, aláwQ g mQduru mQduru Mo jl mo bá gfQn I'Qdán Mo nl gfQn pQlQ o, aláwQ 9 pasJpasJ Mo jl mo bá ágbQnrfn nlnu igbo Mo nl agbQnrl pQl€ o, aláwQ g medúrfbtt Mo jl mo bá eré l'ábáül Mo nl ere pele o, aláwQ klnnlklnnl Ilá so ogún, ¡lá tr¡g s'óde oréré Ikán so ggbQn, ikan won a re lbaylgbO Dlá fitn Qrlnlójg gmg granko WQn nl kl wqn rúbg ebü-éJln WQn l'áwgn O I'ebg q rú

Awgn áw0yeróye Awo ilé Qrrtnmllá Dlá firn awo Qdg Ikarq WQn g'gdg-g'qdg wgn ó r'gran pa 496

ilá

ooara uei¡

fbg ni wqn nl kl wqn ge

WQn gb'€bg, wón rú'bo Ko pe ko jlnná lwa bá ni nl jQbrltú 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 grassland I said my greetings to the buffalo, owner of the skin, the colour of tree bark Waking up I met the deer in the forest I said my greetings to the deer, 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 lbayigb0 These were lfá's declarations to the 164 animals When they were advised to offer gbg against unforeseen disaster They refused to comply The careful obseruers and analyst, the resident Awo of Qrunmllá They were the ones who cast Ifá for the hunters of Ikarq When they hunted without kílling any game They were advised to offer gbg They compiled And not too late, not too far Join us in the midst of prosperity

Ifá says that it shall not allow the person for whom this Odü is revealed to suffer from unforeseen calamity. Ifá also says that what this person had been struggling for, without success, for a long time, shall be real¡zed in due course of time.

16.

Ifá says that there is a person where this Odü is revealed who had been given a responsib¡l¡ty to perform but this person is using the privileges attached to this respons¡bility to perpetrate atrocities. Ifá says that this person has been pursuing his/her own personal designs to the detriment of the responsibility given to him/her. Ifá however warns this person to desist before he/she is humiliated and disgraced. 497


Ifá warns aga¡nst someone either embezzling public fund; or us¡ng his/her pos¡t¡on to intimidate others; or to take advantage of the inadequacies of others. Ifá says that if he/she did not desist, he/she is a sure candidate

for disgrace and public ridicule.

This person is advised to offer gbg with three cocks and money. He was also advised to desist from doing anything that would put him/her to shame. A stanza in this Odü giving credence to this asseftion says: Késekése lá rr r{ A O tfl r{ kásákásá Kásákásá rt bQ lé,yln Baba késekése Dlá filn Agblgb0nlwQnrán Tl rrh reé da'dg nllé Qló,fin fbg ni wqn nl kó ge

Translation Success is what we are seeing We have not seen disgrace Disgrace is coming along the way The father of success (i.e, the effect of disgrace is more profound than that of success) This was the declaration of Ifá to AgblgbónlwQnrán (hoopoe) When going to perfume QSun ritual in QlQfin's palace. He was advised to offer gbg

AgblgbónIwónrán was very good in the aft and rituals of Qgun worshipping and healing. For these reasons many people sought his assistance whenever they wanted to serve Qpun. They would either come to his house or he would go to theirs. Unknown to many people however, there was nowhere he would go that he would not make sure that he made love to their wives. He always took advantage of his posit¡on as a veteran Qgun follower to perpetrate his disgraceful act. Whenever a child was ill, he would recommend Qgun 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 se¡ving Qgun for her child. If someone else prescribed serving QSun for people, he would ensure that all the women

498

*il

oura ue¡i

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 a woman was sick, he would 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 of being ruthlessly dealt with, none of his victims ever confessed to anybody what AgblgbÓnlwQnrán had done to her.

One day, one of QlQfin's wives was seriously ill. All the medicines they administered on her proved ineffective. She looked emaciated. She could not eat or drink. As a last resoft, AgHgbOn)wQnrán was invited. In orderto succeed in his assignment, he wentto theAwo mentioned above for Ifá consultation: what did he need to do to be able to heal QlQfin's wife of her ailment? Would he be recognized and praised by QlQfin? Would Qlqfin compensate him adequately for a job well done if he succeeded in healing his wife? The Awo assured Agblgbón)wQnrán that healing QlQfin's wife was not a problem but that he needed to offer gbq so that he would not be humiliated. The Awo told him that even though he was a competent healer and Qgun 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 offer gbg with three cock and money. When AgblgbónlwQnrán heard this, he was angry. He told the Awo that the gbg he prescribed for him was not necessary as he knew his ways. He

accused the Awo of being envious of his achievements in life. He challenged the Awo to wait and see how he would maneuver his ways in QlQfin's palace. He stormed outof theAwo's house after.

When he got to 9lQfin's palace, he was taken to the room of the sick woman. He tested her and assured QIQRn that she would soon be well. He told QlQfin that there was an urgent need for him to peform ceftain rituals for her. He told every body present to excuse him. They all got out of the room and Agb)gbónlwQnrán locked the door. He began to make love to QlQfin's wife even on her sick bed in her matrimonial home. He began to do 499

lfa Dida: An ínvitation to lfa Consuftat¡on

this twice a day, on a daily basis.

Meanwhile, QlQfin made sure that Agb)gbónlwQnrán lacked nothing whatsoever. He was well-fed, well clothed and given the best quafter, reserved for QlQfin's most impoftant guests. After eating in the morning, he would go and make love to QlQfin's wife. After supper, he would also 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 correct drugs on her with right dosages, the woman would soon recover and that might mean the end of his "enjoyment" in OlQfin's palace, he therefore devised a means of ensuring that he delayed medication for as long as possible. One day, Olófin's wife complained to Agb'igbónlwQnrán 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 QlQfin's house. Agb)gbónlwQnrán became angry that she had the effrontery 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 if he did not desist she would explain everything that had been happening to her husband. This made AgblgbónlwQnrán 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 whoever she planned to tell it to. He also threatened that if she should ever resist him, she would become paralyzed instantly. With these threats, he had his way and left her totally confused. That same day, she summoned courage and told her husband everything going on.

When QlQfin heard this, he became very furious and disappointed. He decided to catch Agb'igbón'lwQnrán in the act. QlQfin asked his wife when next Agb'igbón1wQnrán would return, and he was informed that he used to come to her room twice a day. So they expected and planned for him against evening when he would come for his illicit act. QlQfin organized for four able-bodied in his palace to be on standby. When AgblgbónlwQnrán returned in the evening, he suspected nothing. He removed his clothes. 500

frtr oo"o u"¡i

Before he could do anything the four men forced open the door and bundled AgblgbónIwQnrán out of the room completely naked. He was naked throughout the four comers of Ilé-Ife. Many women who had fallen victim of his illicit act were emboldened by what they saw. They came out openly and narrated their ordeals in his hands.

paraded

(

It was when everybody began to boo him and throw stones at him that he remembered the warnings of the Awo to him. He never contemplated in his wildest imagination that he could experience such a disgrace in his life. After being paraded throughout the length and breadth of llé-Ife, QQfin released AgdgbónlwQnrán to go and live with his shame. When the shame became unbearable for him, AgblgbónlwQnrán committed suicide. And

i i

that broughtto an end the inglorious life of Agb'lgbónlwQnrán. Késekése le ñ rf A O tfl rl kásákásá Kasakesa ñ bQ lQyln Baba késekése Dlá fitn AgblgbOnlwonrán fi rrlg réé da'dg nllé QlO,fin lbg ni wgn nl kó Ó kg'ü Qgbgnhin s'ebq

9e

{

AgblgbonlwQnrán kó dá mi sllQ mQ Flfg nl ñ fQ mi o

Translation Success is what we are seeing We have not seen disgrace Disgrace is coming along the way The father of success (i.e, the effect of disgrace is more than that of This was the declaration of Ifá to AgblgbOnlwQnrán (hoopoe) When going to perfume Qgun ritual in QlQfin's palace. He was advised to offer gbg He refused bluntly Agblgb0nIwOnrán is no longer applying remedy on me But he was instead making love to me

success)

profound

Ifá says that disgrace is around the corner for someone who has perpetrated evil but who felt that all loopholes had been plugged.

i '

Ifá

i

t.

501


says that such a person should change his/her ways if he/she did not want to face public odium. Ifá also says that someone or group who had hithefto been cheated by others would see through the evil designs of those cheating them and their person or persons cheating them will soon be disgraced.

Abgrrf, Abgye.

502

til

B.

ooara ue¡i

STGNTFTCANCE OF qBAnA-FlE¡I rOn rHosE BoRN BY THIS ODÜ DURING IKOSEDAYE OR ITELÓDÜ

Qbara Méil children will

be verywealthy in life because they broughttheir

luck and success chances from heaven. No mater the initial tribulations, these people willtriumph in the end. Their success usually comes in a very miraculous manner. They however needed to be well groomed in the aft of success management. This is because success easily enters into their heads and it may lead them to misbehave or be rude to elders or

constituted authorities. Because success for Obara-Méil children

is

assured, education on success management and control is a must. Even though success is guarateed for Qbara-Méjl children, they succeed more as an individual than in a group. They therefore need to take to such

in.

These professions professions as the ones individuals can excel includes Ifá practice, Medicines, Pharmacy, Sculpture work, fine aft, accountancy, or establish a one-man business enterprise. They can sell groceries and include pumpkins in their sales but can never succeed as a farmer.

For EjIQbara children, humility, truthfulness, wisdom,

foresight, uprightness, honesty and purity are paft of the qualities which enhances their success chances in life. Qbara-Méfl male children also need to listen to the good advices of their wives as the advices will surely pave the path to greatness to them. They also need to treat their wives with all considerations at all times and accord them due respects. Apaft from these, Qbara-uéil children succeed more when they choose to handle . two things at a time than when they feel that they cannot handle two things at a go. Some measures of risk-taking are paft of the things that keep Qbara-Méjl children going. Further more, the more the number of children they have, the greater their prosperity and success,

Qbara-Méjl children have the unbelievable ability to survive calamities,

wars, uprisings, or upheavals, they will not only survive these they would also be responsible for the survival of their families and loved ones. This ability is inborn. This is why it is very rare to find Qbará-Méjt children dying violent deaths. It is however very useful for Qbara-Méil children to 503


make it a point of duty to be breaking kola-nuts for Elwo to consume regularly. By so doing, long life is enhanced. They will live relatively long and ¡n comfoft and peace of mind. That Qbara-Méjl children will survive disasters and upheavals is not a license to take undue risks or be reckless in their day-to-day activities. Ifá does not protect anyone who behaves stupidly or recklessly.

These children,

in spite of their qualities, are born stubborn and

recalcitrant. They hardly wish to spend money unless it is compulsory for them to do so, These are palts of their attitudes which must be tamed to a manageable limit, if it cannot be totally eliminated. Quite a number of Qbara-Méjl children are also in the habit of daring elders and other constituted authorities. They love to deny elders what rightly belongs to them. This attitude should also be discouraged as it will never augur well for them. They 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, Qbara-Mé¡) children will be loved, respected and exalted in the community. Some of them also love to go after other people's wives; this can only bring disgrace and humiliation.

On the whole Qbara-Uéi¡ ch¡ldren will reach the zenith of their chosen careers but they are always threatened by unforeseen setback which may reduce all their achievements in life to naught. Qbara-Méil ch¡ldren are fashion-conscious and they pursued wealth and recognition to the exclusion of a settled family life. Once they settled down however, they make good husbands and wives, good fathers and mothers and good companion to their families and friends. For Qbara-Méjl children, the world willtremble and bow.

c, 1.

2.

Ifá

for success longevity, protection, progress and victory. EgU Qdara for victory over adversary financial success and rescue from danger.

frl

3. 4. 5. 6. 7.

D.

Orf for support, longevity, financial success,

oaara uej¡

v¡ctory and over all

well-being. Q;un for achievement Ogrtn for victory and achievement Odü for victory and achievement Q+un for child-bearing, victory and achievement.

Taboos of Qbara-Méjl

¡. Must never be rude to elders or constituted authority - to avoid blockade of his/her success chances. ¡¡. Must never go after other people's wives to avoid being humiliated and disgraced. ii¡. Must never appear d¡rty or neglect personal hygiene - to avoid untimely death. iv. Must never take advantage of other people's misfoftune or inadequacies to avoid humiliation and disgrace v. Must never eat iguana to avoid difficulty in child- bearing. vi. Must never ignore useful advice of his wife to avoid missing his success chances. vii. Must not use orore birds for anything to avoid missing his/her ix. x. xi.

success chances. Must not eat ewe to avoid missing his/her success chances Must not use toftoise for anything to avoid living a loveless life. Must never use Agbe, Aluko and OdldgrQ birds - to avoid difficulty in overcoming adversary and getting victory over enemies. Must never be a farmer to avoid poverlry and failure.

E.

Possible names for Qbare-Méjl Chitdren During

V¡i¡.

Ikgsgdáyé

1. Males ¡. Fákáyqdé - Ifá brings joy ¡i. IbllqpE - Consanguinity deserves gratitude ¡¡¡. Fádárá Ifá pedorms wonders iv. Odüqlá The Odü of honour 505


v.

Qladimejl Honour has become two

Females 2. ¡. Qmgladün - Ch¡ld is sweet I¡. Ibllqpg - Consanguinity is my source of gratitude ¡¡¡. Olóhundldün - Owner of sweet things iv. AyQbámi - Joy has come to me V. Aygdéjl - Joy has become two

Aboru Aboye.

506

Chapter 8

OKANRAN ME¡I I

ll lt ll lt il ll I

I

Chapter 8 QKANRAN MEJI

1.

Ifá says that it foresees the Ire of comfoft and acceptability for the person for whom Okánrán Mé;T is revealed. Ifá says that the person for whom this Odü is revealed shall be loved and adored and sought after by all and sundry. Ifá says also that this person shall be given the chance to exeft his/her potentials to the maximum in life. The person for whom this Odü is revealed shall have honour and respect and shall be held in a high exteem in the society. He/she cannot be ignored or resisted in the community. This is very sure. Ifá advises the person for whom this Odü is revealed to offer gbQ with three white pigeons, three ducks and money. On this aspect, Qkánrán-Mé¡) says: Qkan belabaH

AwoQmu lódláfQmrl 9mú ñ'tQrun bg waléAYe ó nrayéágbéjó fbg ni wqn nl kó wáá 9e

Translation Thatwhich swings and is adored That was the Ifá cast for QmÚ, the Breast When coming forQrun, HeaventoAyé, Eafth And was coming to enjoy the life of being caressed She was advised to offerqbg

When a new-born baby was coming into the world, she was accompanied by Blood and Weeping. About forty days later, Laughter came into the world to meet the new-born baby. The baby thus knew how to laugh, smile and giggle. About five months after the bifth of the baby, Patience came to join ñef She was thus being taught the viftues of being patient at all times. 508

14

ox"ron u"i¡

When the child grew up and was around 11 years old, Qmú the Breast, decided to go and live with the child on eafth. She therefore went to the Awo mentioned above for Ifá consultation: Would her stay on eafth be fruitful? Would she be given honour and respect? Would she be adored by all while on eafth? Would she be placed in a conspicuous place in the body? Would it be better for her to stay with a male or a female? Allthese questions and more were the things which pre-occupied the mind of Qmu before she went for Ifá consultation. The Awo assured Qmu that her stay on eafth would not only be fruitful, but would equally be exciting and challenging. She was assured that she would be accorded her due honour and respect. She was also told that her significance would be elevated over and above other parts of the body and she would occupy a most conspicuous place in the human body. She was advised to stay with a female gender. By so doing, she was assured that she would be the easiest paft of the female's body which would be used to identifu a woman. Qmú was told that she would be able to enhance the feminity, attractiveness and desirab¡l¡ty of a woman. Without her; she was assured, a woman would be incomplete. In addition to these, Qmú was told that she would be the one who would be relied upon to nurse human babies exclusively in the first few months in life. She was also told that even when she grew old and feeble she would always be given honourable roles to play.

Qmu was however advised to offer gbg with three white pigeon three ducks and money. She complied. Shortly afte¡'this, Qmú set out on her journey into the world. When she came into the world, 9mú settled on the chest of a young girl of between 11 and 12 years. Atfirst, she came as a smalldot. She later began to develop little by little. By the time the young girl attained 16 years of age, Qmu the Breast, had been given a conspicuous place on the chest. Those who saw the breast concluded that the young girl was getting physically matured and readyforthe marriage market. Members of the opposite sex also saw Qmú as something to hold, caress and fondle. They all began to look at the young girl invitingly as a result of her breast. Several ideas on how to cajole the young girl closer to them 509


were developed. Qmu arouses the lasciviousness in all males. She also enhances the sexuality of the female with whom she was residing. Even though Qmú, like Ojú (Eyes), Eti(Nose), Imú (Nostrils), Apá (Arms) and fsg (Legs) came in pairs, each half complemented the other and one was not more importantthan the other. By the time the owner of the Qmú was being considered ready for the marriage market, the majoryardstick used forthe consideration, apaftfrom other social factors like education, character, moral and so on, was that when she became pregnant and was delivered of her own baby, she would be able to feed the new baby with her breast. And truly, 9mt1 was used to feed the new baby exclusively in the first few months of the baby on ea¡th. Everything the new baby needed to survive on eafth and to continue living a healthy life afterwards had been supplied by Olódümaré and stored in the milk which Qmu produces. No other part of the body could be used to substitute Qmu in this noble role. Ifá says also that like Ifá, as the fount of knowledge and origin of all things, living, non-living, visible, non-visible, those which has essence and those which has not, perceivable and non-perceivable, contains a pair of sixteen Odü each which could be combined according to the will of Olódümaré on any subject concerned; so also did Qmu has a pair of sixteen holes in her nipple which served as the "founts' from where all the essential ingredients for the existence of a new baby were supplied. The "founts" in each breast were opened and closed for use according to the need, destiny, character and their desirability. Essentially, anyone who could study which part of the sixteen holes in each Qmú of any woman which supplied the milk for feeding a new baby while on eafth, such a person could easily chaft the distinguishing characteristics of such baby and by extension predict what roles the baby had come into the world to play. Thus, only Ifá and Qmu could play these roles successfully - to nurture and sustain atthe same time. When Qmr¡ had performed these roles and had grown old and feeble, she was highly respected as that paft of the body which had brought up all members of the human race-kings and slaves, noblemen and commoners, high and lory highly sought after and the ignored.

510

ll or"ror r"¡, This was how Qmú lived a fulfilled life on eafth. She was adored, caressed, fondled, sought-after, respected and given her due honour and recognition. She was thus singing and dancing and giving praises to Olódümaré for giving her such a noble role to play in the lives of all the members of the human race. Okan balabale

AwoQmrt lódláfOmr¡ 9mú ñ'tQrun bgwáléAyé ó nrayeagbéjó fbg ni wqn ff kó wáá 9e Ógb'$bg, ó rú'bg Kopé,rkoflnna ! wá bá'ni b'é, wá E wá wo're o

Translation Thatwhich swings and is adored That was the Ifá cast for Qmú, the Breast When coming for Qrun to Ayé And was coming to enjoythe life of being caressed She was advised to offer ebo Shecomplied Before long, nottoo far Join us in the midstof beauty Come and behold all the Ire in life

Ifá says that the person for whom this Odü is revealed shall be respected, honoured and sought after by all. This person shall live a very conspicuous and fulfilled life on eafth. Ifá says that the person for whom this Odü is revealed should however not flaunt his/her prominence too much lest he/she is accused of being too fliftatious and solicitous in his/her activities.

2.

Ifá says that the person for whom this Odü is revealed shall be so successful on eafth that his/her success shallvibrate to high heavens. Ifá says that this person is closely related to $ángó. He/she shall be made a leader. He shall be held in high exteem and people shall fear and respect him/her. This person is advised to offer gbg with three 511

Ita Dida: An invitaüon to lfa Consultation

cocks and three white p¡geons. He/she is also advised to feed $angó with one cock. On this aspect, Ifá says: Aáyán nff ró'gg pétfpé Aláñtakün nll gba'já OdOOdo Dláfiln $angó

Tlyóój'gba l'áyé

' Tl yóó d'Orlgá l'áláde Qrun nl kóge lbgniwqn

Translation Aáyán, the cockroach, is itthatwraps itself in a miniature dress And Aláñtakün, the Spider, is it that suspends itself with its sash This was the Ifá castfor $ángo Who shall become a king on Eafth And an ORSa ¡n Heaven He was advised to offer gbg

When Abiáfin was coming from Heaven into the world, he chose, as part of his destiny, to become a very poweffilland influential person on eafth. He also prayed to have a very strong personality. And when he was about to

move into the world, he went for Ifá consultation; would he be able to achieve his destiny without hinderance? Would he be respected and feared by all-both friends and foes? Would he live a fulfilled life while on eafth? The two Awo he approached assured him that he would surely achieve his destiny. He would be feared and respected by his subjects. He would also live a fulfilled life. He was told that to achieve all these, he would be born into a royal home and he would become a king while on eafth. Abfáfin was also assured that his personality would be so strong while on eafth that even after his death, his spirit would be turned into an OñSa and would be worshipped byall. Abfáfin was advised to offer gbg with three white pigeons and a lot of money. He was also informed that his destiny was closely associated to $ángo. He was therefore advised to feed Sango with one cock and all other accompanying ritual materials. He complied and left for the world.

Affáfin was born on Jákúta day and into the family of the reigning Alááfin Aganjrl ¡n QyQ. During his IkgsQdáyé, his parents were informed that he 512

fil ox"rran u"¡i

was closely associated to $ángó and that was paftly responsible for the reason why he was born on Jakúta day - the day when $ángó was being worshipped. Ever since he grew up to his adolescent ages, he would never initiate anything unless it was during Jáktlta day. His personality was so strong, he was so stubborn and rascally that everybody who knew him and his ways of life concluded that he must be a $ángó reincarnate. He was soon nicknamed Sángó. When AIááfin Aganjú, his father died, he was chosen asthe nextAlááfin of Qyq. During his reign as the Alááfin, nobody remembered his name anymore. Everyone chose to address him as Alááfin $ángó. He was held in a very high esteem partly due to fear and paftly due to respect. He was regarded as both a temporal and spiritual leader. He had several followers during his reign. When he died, he was deified. It reached a stage that several people could not differentiate between AMáfin who was nicknamed $ángO and the original $ángO who was an IrúnmglQ. That was how Abfáfin, otherwise known as $ángó was able to achieve his destiny of becoming a king on eafth and an Ortgá in heaven.

Ifá says that the person for whom this Odü is revealed is a born leader. He/she shall achieve his/her ambition in life. He/she needs to serve Sangó at all times. There lies his/her success, progress and accomplishment. Aáyán nff ró'gg péñpé Aláñtakün nff gba'já OdOódo Dláfirn $angó

Tlyóój'gba l'áyé

Tl yóó d'Orlgá l'áláde Qrun f bg ni wqn nl kó Se

Ógb'gbo, Ó rrt'bg $angówá j'gba l'áyé ósld'Orlgá I'grun Gbogbotgowo QpQ I wá bá ni bá'yQ ! wáá wo're o

c

513

lfa Dida: An ¡nvitaüon to lfa Consultation

Translation Aáyán, the cockroach, is itthatwraps itself in a miniature dress And Aláñtakün, the Spider, is itthatsuspends ibelf with its sash This was the Ifá cast for $ángó Whoshallbecomea king on Eafth And an Onga in Heaven He was advised to offergbg He complied $ángó became a king on Eafth And an Orlga in Heaven Allfollowersof the Holy Palm-tree Come and meet us in the midst of happiness Come and behold Ire

Ifá says Ire shall follow the person fof whom this Odü is revealed for the rest of his/her life. He/she shallsurely live a fulfilled life.

3.

Ifá says that it foresees the Ire of prosperity for the person for whom Qkánrán-Mé¡) is revealed during consultation. Ifá says that this person shall succeed in trading or any other related business. Ifá says that his/her chances are brighter at that particular point in time than at any other moment. Ifá says that the door of financial success shall be opened for him/her if he/she endeavours to offer the appropriate gbg in this Odü. Ifá advises this person to offer gbg with three white pigeons and money as prescribed by the Awo. On this aspect;Ifá says: Eni tó rán ni nl'ge

NlaáfabQQfiln Dlá filn Ejl-Qkanran Tl yOó fi frinwó g'OwO Tl yóó j'éére ggbQrin Qkg Sbgniwqn nl kóge

Translation Whoever sends one on an errand Is the person one reports backto This was lfá's declaration to E¡)-Qkánrán

514

Fi

ox"no, u"¡i

Who shall trade w¡th 400 cowries And make a prof¡t of 800 bags of cowries He was advised to offer gbg

E:l-Qkanran (otherwise known as Skanran-Mé¡T) was planning to start off in life. He deliberated on what to do for a living for a long time, sought the advice of others and consulted Ifá before settling for trading as his means of livelihood. Having decided thus, he began to gather money that would be enough for him to staft the business. Much as he tried he was only able to gather 400 pieces of cowries. He knew that such an amount was too meagre to carry him far, but nonetheless he was determined to face the odds head-on. Consequent upon this, he went to the Awo mentioned above for Ifá consultation: would he be able to attain the zenith of his chosen career with the little amount he was stafting with? Would he be in a position to attain his full potentials in life? Would luck smile on him in his chosen business? Would he be able to overcome his initial setback and forge ahead to become a greattrader in future? Would he not become the laughing stock of others? Would his business succeed where those of others failed? These and many more questions especially those arising as a result of the fear of unceftainties of life were at the back of E¡l-Qkanrán's mind before going for Ifá consultation. During Ifá consultation, QkanranMé¡T was revealed.

The Awo assured him that he had nothing to fear at all. He was told that the door of success had been opened wide for him at that time. The Awo urged him to take the risk at that time as he would have nothing to regret whatsoever. In order to optimize his chance, he was advised to offer gbg with three white pigeons and money. He was also advised to serue Ifá with one white pigeon. All these he complied with before setting out on his first business venturd. E)-Qkánrán choseto be travelling from one location to the other as his own trading method. His first venture was to travel from llé-Ife to Ado-Ekltl. He bought many wearing apparels from their manufacturers in Ilé-IfQ which were far in excess of the 400 pieces of cowries that he had on him. However, with his good-will, he deposited the amount he had and promised to come and pay the balance immediately he returned from his business trip. The manufacturers agreed. The following day, he set out on his journey, placing his hope absolutely on the prediction of Ifá that he would 515


succeed. By the time ElT-Qkánran arr¡ved at Adó-Eldti it was during the period they were preparing for their New Yam festival. Most inhabitants of Adó-Eldtl

and its environment realized a bumper haruest that ydar. They were therefore planning to celebrate it is in a grand style. The actual day of the festival was merely about six weeks away. Eji-Qkanran showed them his wares and was able to convince the inhabitants of Adó-Eldti that they were

the most appropriate apparels with which to celebrate the New Yam Festival. Everybody planned to buy. Sensing their mood, E¡)-Qkanran jerked up the price. They gladly agreed. Within a few moments, all his wares had been sold out. Those who could not get were disappointed. E¡)Qkanran however struck a deal with them that he would quickly go and order for their own stuff. With that assurance, they were all happy, many people gave him advance payment before he left. Realizing that it would be difficult for E¡T-Qkanran to carry everything they would need all by himselfi, they quickly arranged for 20 additional hands of able-bodied men to assist him. That same day, the convoy set out for Ilé-IfQ. The manufacturers began to produce the wearing apparels immediately. Shortly after, they returned to Adó-Eldü. On getting there, E¡)-Qkánrán doubled the price of his wares. Because of the increase in price many more people became interested because they interpreted it to mean superiorÍty in quality. That same day, everything was bought up. Many more people ordered for their own wares and paid the advance fees. E¡)-Qkánran asked for 50 hands to assist him. Because he paid the 20 people who followed him to lle-Ife the first time generously, he found it very easy to get volunteers to follow him. By the time he returned to Adó-Eldtl, he not only made more profit but the news of this great trader had spread to other areas such as Ikgle-Ehti, Ikgrg-Ekiü, fytn-Eldti, üsl-Ektü, ffon-Alaaye, Arámgkg-Eklti, Akrlrq, Itaognolu, Ikarg-Akókó, oklü-Pupa and so on. Everybody began to order for his/her own. Those outside these areas sent delegatesto E¡)-Qkanran to negotiate with him. He gladly obliged them. Before long, anybody in the Ekitl, Akoko,Ilajg, Ondó and AkurQ areas who did not have any of the appreals of E¡T-Qkanran in his/her collections was considered as not moving with the trend of time and therefore unappreciative of modern fashion. By the time E¡I-Qkanran settled down to 516

Il ox"ron u"¡i do the account of his business, he had made a profit of 800 bags of cowries which was 16 million cowries. This was a business he stafted with only 400 cowries and all within one year. E|-Qkánrán was ovenryhelmed with joy. He was dancing and singing and giving praises to his Awo, Ifá and Olódümaré that through him, his community became successful in business and he became the richest man in his community. He had a large family and a big household.

However, any time he returned from any trip he would go to his Awo and explain his encounters to Ifá, saying that whoever sends one on an errands is the one to repoft back to. He said that it was Ifá who sent him to go into trading and gave him all the backing. In this wise, it was Ifá he needed to report all his progress to.

fnitó rán ninl'g€ N|aá fabq Qfiln

üáfiln Ejl-Qkanran Tl yóóf¡ lrinwóg'ówO Tl yóó j'éére ggbQrin QkQ Sbg ni wgn nl kó 9e Ó rrt'bg pÉ,Qnaojln

Ógb'gbo, Ko

f wá bá'ni b'áyQ f wá wo're o Translation Whoeversends one on an errand Isthe person one repofts backto This was Ifá's declaration to E¡)-Qkanran Who shalltrade with 400 cowries And make a profitof 800 bags of cowries He was advised to offer gbg He complied Before long and nottoofar Come and join us in the midstofjoy And come and behold Ire

Ifá says that the person for whom this Odü is reveated shall be fabulously rich as a trader. Ifá says that he/she has the suppoft of Ifá in this venture. His/her chances are very bright at that time and it is advisable for this 517


person to grab this advantage with both hands. Barring any self-¡nflicted pain or problem this client had no reason to regret.

4.

Ifá says that the person for whom this OdO is revealed shall succeed in life. There is no argument about that. But it must be noted that he/she will not realize this success where he/she was born. He/she would succeed outside his/her place of bifth. This success would be so great that it is advisable to offer ebQ for this person now so that he/she would remember his/her place of bifth when the success arrives.

Ifá says also that it foresees success for the person going on a business trip outside his/her domain. Ifá says that before long, he/she shall be the one controlling the business life of the place

he/she was traveling to. He/she would be well known and more popular outside than in his/her native place of bifth. Ifá advises that the person for whom this Odü is revealed needs to offer gbg with three pigeons, three guinea fowls and money, There is also the need to offer gbg with three cocks and money for this person to remember his/her home when the success comes. This is very important too in order to avoid a situation where this client will be developing other areas at the expense of his/her own place of birth. On these aspect, Ifá says: B'€l€bgO pe'ni Alwá Oyg'ni o O kan'ni Kankan-ankan láá ran'jú Dlá firn Eil-Qkanran

9r0tl

Iüe

Tt ñtg ité Tl rllg rée gba'lé lttlg tant
wqn

Translation If a client does not invite one to come and offer ebg (for him/her) Going to demand for it is unethical Any matter that does not concern one One may be accused of prying one's eyes (if one is too inquisitive about it)

518

li

on"nor

r,,,

This was the Ifá cast for E¡I-Qkánrán

When go¡ng to)ülQ land And who shall completelytake He was advised to offergbg

overltilg land from the original lnhabitants

E¡T-Qkánrán was a very brilliant Babaláwo. He studied extensively and mastered all the various aspects and intricacies of Ifá. Yet, he had nothing to show for it, he had no money, no wife, no child, no house of his own as he was living in his family compound inside the house built by his own father in Ilé-Ife, no cultivated farmland, no good dresses and infact, nothing to show forthe vast knowledge he possessed.

Instead of praises, he was being jeered at by other Babaláwo whom he was looking up to for moral suppoft. The other Awo saw no reason why anyone should endeavour to study as hard and as extensively as E¡)-Qkanran. They claimed that with all his knowledge, he remained a poor and an unaccomplished Babaláwo. Other people in Ilé-IfQ saw no reason whythey should patronize him, claiming that ¡f he was that competent and knowledgeable, he ought to have found a solution to at least one of his many problems. El-Qkánrán thus became the laughing stock of his professionalcolleagues and the general public in Ilé-IfQ, his home town.

Tired of this kind of living, E¡I-Qkanran went for Ifá consultation in the home of the Awo mentioned above; would he ever succeed in his life? Would he beget his own children to whom he would pass on the vast knowledge which he possessed? Would he be able to stand on his own and raise his head high in public? Allthese were his immediate sources of worry before he wentfor consultation. The Awo informed Ejt-Qtanran that he would surely succeed in life - even beyond his wildest dream. He was assured that he would be one of the greatest Awo who had ever lived. He was however advised that he would never succeed where he was born. He was told that he had been contemplating a change of environment. He was advised to do so as the move would be to his advantage. He was also told that when he reached his new destination, he must never go to the extent of putting pressure on any client to come and offer gbg which he had hithefto prescribed for them. He was advised to ensure that his self-dignity was maintained at all times as 519

lfa Dida: An ¡nv¡tat¡on to lfa Consultat¡on

that was the only honourable course of action to take. Truly, E¡)-Qkanran had been contemplating moving from llé-Ife his home town toltilQ to live. He was not sure if such move would be in his favour. Hearing the message of Ifá as explained by the Awo, he made up his mind to take the risk. And truly too, he was in the habit of going to the homes of the few clients he had whenever they failed to come and offer the gbg he recommended for them. Whenever he cast Ifá for his clients, he would not be sure that they would come and offer the qbg, if he did not see them at the time they promised to come, he would go and visit them at home and mount pressure on them. By so doing, the clients would not only lose confidence in his so called competence but would also get angry over such display of lack of professional etiquette. More often than not, he would end up being chased out of their homes. From the day he consulted Ifá, he made up his mind never to do this anymore. The Awo told him that it was better to die with one's dignity intact than to live without dignity. E:lQkánrán chose to die with his dignity intact, if the need arose.

The Awo advised E¡I-Qkánrán to offer gbg with three pigeons, three guinea fowls, three cocks and money. He was also advised to serue Ifá with food and drink, He searched forthe moneyto purchase allthese materials and complied with the advice of Ifá. Shoftly after this, he set out on his journey otltilQ, armed with his instruments of consultation and a lot of hope in Ifá. On his arrival

atltilq land, Efl-Qkanran lodged temporarily in the home of a

Babaláwo. It d¡d not take long before it became clear to all that he was not only a first-class Awo, but an extremely dedicated one atthat. He followed all the aspects of Ifá to thelr minute details. By the time he decided to stay on his own, his reputation had been established. Clients were coming from far and near to consult Ifá ¡n his house. He would wake up as early as the first cock crow at dawn everyday and would not have the chance to go to bed untilvery late at night. All these he enjoyed. He soon discovered that 'clients' patronage did not allow me to rest was far better than the world had totally forgotten about me'. Besides this, money and respect were coming to him on a daily basis. People soon gave him apprentices to learn Ifá from him. In spite of his wealth and reputation, feeding well still 520

ll

ox"rr", ur¡i

rema¡ned his problem. He had no t¡me to prepare any food for himself. His friends however arranged for a wife for him. The wife took care of him and his feeding. He began to feed well and regularlytoo. His wife soon became pregnant. She gave b¡fth to many children for him, one after the other. Together with his children they built their own house atltilq-land. Before long after this all high and mighty inlttlg land became his clients. He soon became the Awo of the Qba. He was soon made the Arábá of lülb-land. Before long nobody dared take any decision in that town without consulting him. His respect and popularity were just next to that of the Qba of the Land, E¡)-Qkanran became a fabulously successful man in lttq-unA. He completely forgot Ilé-Ife his home land and made)tllQ his native land. As a matter of fact, nobody in ltllQ-land remembered that he was not born in their land and they never treated him as a non-indigene. All the people from far and near used to refer to him as 'E¡)-Qkánrán, the inhabitant and owner ofltllQ-Land'. This title stuck until this day. B'glgbgOpe'ni Alwá Oyg'nio QrQtl O kan'ni Kankan-ankan Iáá ran'jú Dláfi¡n Ejl-Qkanran Tr ñrq

fi

¡léltlh

lg rée gba'lé ltllq kankan-ankan I'QwQ q wgn lbg ni wqn nl kó wáá ge Ó gb'Ébg, ó rú'bg Emi diEjl-Qkanran Ifá je n gba'lé ltllg kankan-ankan I'QwQ g wqn o rf

Translation If a client does not invite one to come and offer gbQ (for him/her) Going to demand for it is unethical Any matterthatdoes notconcern one One may be accused of prying one's eyes (if one is too inquisitive about it) This was the Ifá cast for E¡I-Qkanran When going toltilq land And who shall completely take overltilE land from the original inhabitants He was advised to offer ebo He complied I now become E¡)-Qkánran May Ifá let me completely take overltllQ-Land from them.

521


Ifá says that the person for whom this OdrJ is revealed shall succeed in life. This success shal¡ however come outs¡de his/her place of bifth, All he/she needs to do is to maintain his/her dignity and self-respect. He/she must also stick to the ethics of his/her professional business or trade. There lies success; there lies respect; there lies honoun

5.

Ifá says that the person for whom this Odü is revealed shall have many followers in life. He/she shall be highly honoured and respected in the community. He/she shallalso become a role model.

Ifá warns this person against eating the flesh of ewe (mutton) but recommends one ewe as the gbg material in this pafticular stanza. He/she also needs to offer a basket full of sésé beans as ebq. On this aspect, Ifá says: Batá ñlá, abTdl dqqgl Dlá filn O, ya Omlrin Tl ñsunkún gmg r'óde Ajgbg f;bg ni wqn nl kó wáá 9e

Translation The big Bátá drum, with its large base This was the name of the Awo who cast Ifá for O.ya Om)rin When weeping as a result of childlessness and travelling to the land of Aiqbq She was advised to offer gbg

$ángó. They had married each other for several years but unfoftunately, their marriage was not blessed with any child. This was a source of concern to the couple and especially to Qya who saw Qya OmIrin was the wife of

this as her own problem and not that of $ángó, her husband.

One day, she decided to go to Nqbq town in order to go and meet a Babaláwo who specialized in solving the problem of bareness in women. Before going, she went to consult Ifá in the home of another Babaláwo whose pet-name was mentioned above.

522

\l

ox"nr"n u"¡i

The Awo assured her that she would have many followers in life who would later become her children. She was advised to use her vast potentials and capabilities for the improvement on her community. She was also advised to offer qbg as prescribed above. This she did before setting out on her

journey.

On getting to Ajqbg, she quickly established herself as a powerful and influential woman. She used her resources to organize people together in order to work towards the progress of the community. Before long, her followers were so many that it was difficult to know their exact number. Her admirers were even greater in number than that of her followers. All of these people benefitted in one way or the other from the influence and energy of Qya Omlrin. They all considered themselves not only as her followers but also as her children. Thus, Qya Om'irin who came to Ajgbg land, a sad barren woman, later became a contented mother of the whole community. She was therefore singing, dancing and giving praises to Olódümaré for allowing her to live a fulfilled life on eafth. Baftt flárabTdl dqqgl Dlá filn 9ya Omlrin Tl ñsunkrln gmq r'odeAjgbg $bg ni wQn nl kó wáá ge Ó gb'Qbo, ó rú'bg Mo rú mé, fa ni mo yáa lg o Igbatl mo rú aguntan Tl mo rú agbQn-qn sesé Mo rti mgfa ni mo yáa lq o Erolpo, EroQfq F wá bá ni bá'yQ E wá wo're o

Translation The big Bátá drum, with its large base This was the name of the Awo who cast Ifá for Qya Omlrin When weeping as a result of childlessness and traveling to the land ofAjgbg She was advised to offergbg Shecomplied I offered my ebg before going

523


When I offered gbQwith one ewe And offered a basketfullof sése beans I offered my ebg before going Travellers tolpo and Qfa Join us in the midst of happiness And behold allthe Ire of life

Ifá says that the person for whom this Odü is revealed shall have reason to thank Olódümaré, She must never lose hope. If she intends to travel outside her community in search of improved conditions ¡n her life, she is advised to go, as happiness awa¡ts him/her at her destination.

6.

Ifá says that it foresees the Ire of a good wife for the man for whom this Odü is revealed. Ifá says that the woman in question shall be working for the progress and protection of her man at all times. The relationship shall also be blessed with many beautiful children. The woman shall however be very jealous and shall not like to see any otherwoman near her husband. Ifá advises the person for whom this Odü is revealed to offer gbg with two hens, four rats, four fish, eight snails and money. He is also advised to find out from Ifá what Odü and Ifá will take from him and serve them accordingly. On this, Okánrán Mé¡) says: Olóko mg ibi igu gbéta OrlgbO nl npa I'Qrülebé Dlá firn Ejl-Qkanran Tl trlg réé gb'ódo nl'yáwó [bg ni wqn nl kówáá ge

Translation An experienced farmer knows exactly where a yam germinates But was only wandering round the cultivated farm-heap This was the Ifá cast for E¡)-Qkanran When going to take the hand of Odü as his wife He was advised to offer gbg

E¡)-Qkanran was an accomplished Ifá

priest.

He was well respected in his

ll

ox"rr"n ue¡i

community. One day, he met Odü and fell in love with her. Their relationship soon became very serious. He intended to have her as his wife. Consequent upon this, E;T-Qkanran went to the house of the Babalawo mentioned above for Ifá consulation. Would Odü be suitable for him as a wife? Would it be beneficialto him to have her as his paftner for the rest of his life? Would they be compatible? Would she respect his family? Would she give b¡fth to children for him? Would she know how to cook his meals and those of his several Deities properly and at the right period? Would she be ready to support and complement his work at all times? Would she be a good mother and manage his home well? In shoft, would he find happiness in her? These were the questions which preoccupied the mind of E:l-Qkanrán before he wentfor Ifá consultation. The Awo assured E¡)-Qkánrán that Odü would be suitable for him; that it would be rewarding for him to have her as his wife; that they would be compatible that Odü would respect all his family; that she would give bifth to several children for him; that she already knew how to cook good food and how to prepare all Oñga meals; that she would not only support him all the way, but would equally live her life for his progress; that she would be a good mother; that she would manage his home well and take care of him. The Awo told E¡l-Qkánrán that Odü would make him happy and proud. He was however warned that Odü would be an extremely jealous woman and must be respected forthat. The Awo also advised E|-Qkánrán to offer gbg with

two hens, four rats,

four fish, eight snails and money. (The client equally needs to serue Ifá and Odü. The Awo will find out from Ifá what Ifá and Odü will take from the client) E¡l-Qkanrán complied.

Soon after this, they got married. Tiue to the predictions of Ifá, Odü became an asset of inestimable value to EI-Qkánrán. She also gave b¡fth to several children. Her jealousy was put under check since she was respected and this weakness in her was never made a subject of argument or controversy. They lived happily for a very long time after. O¡óko mg ibi igu gbéta OrlgbO nl rtpa I'Qrülebé

525

lfa Dida: An ¡nvitation to lfa Consuftat¡on

Dlá

filn Ejl-Qkanran gb'Ódü nl'yáwó

T¡ trlq réé

fibg ni wQn nl kó wáá ge

Ógb'gbgrórú'bg

f wá w'gmg f wá w'gmo

Odü Odü Ejl-Qkanran ló ti f, wá w'gmg Odü

wercre wgrgrg gbiodu nl'yáwó

wgrgre

Translation An experienced farmer knows exactly where a yam germinates

Butwas onlywandering round the cultivated farm-heap This was the Ifá cast for E¡)-Qkánrán When going totakethe hand of Odü as hiswife He was advised to offer ebo He complied Behold the children of Odü Come and see the children of Odü E¡)-Qkanran was he who tookthe hand of Odü as his wife Behold the children of Odü

Ifá says that it foresees a good wife for the client for whom this Odü is revealed. Ifá says that their relationship shall be blessed with several children. The couple will also be happy and proud of each other. The man in question is going to be lucky with his choice of spouse, even though the woman will be very jealous. This is not-withstanding however, with love, this weakness can be tamed. Love conquers all.

7.

Ifá says that it foresees the Ire of happiness ¡n marriage for a woman for whom this Odü is revealed. Ifá says that she will surely meet happiness and contentment ¡n her husband's home. Ifá says that the couple will compliment each other and that as she makes her husband and his family members happy so also willthe husband and his family make her have a sense of belonging. She will be loved, pampered and protected. Ifá also says that she will give bifth to several children in her husbands' house. All these children will be very successful in life.

Ifá advises this woman to offer gbg with one matured pig (a sow) 526

ll

ox"nr"n u"i¡

and money. Ifá says that as pigs usually give bifth to several children, so also will she give bifth to many children. On these, a stanza in Efl-Qkanrán says: Fmq nll je'ko w$lé,w$l$ apá qtún Afeébojo nff jq'ko ralral apá osl üafi¡n NañpQnpqn Tfi g'gmg oblnrin lpoolé Eyltl rr¡9¡léqkgOwúro Tl yóó sl fesq kan t'ilQ Tl yóó bl'mg káákiri gbogbo ayé fbg ni wqn nl kó 9e

Translation fmg, the Brown Rat, is it which eats grass quietly on the right hand side And Afeebójo, the king rat, is it which eats grass voraciously on the left hand side These werethe declarations of Ifá to NánpQnpQn Their daughter in Ipoolé-land Who was going to her husband's house forthe firsttime Who shall support herself with one leg And shall give bifth to children the world over She was advised to offer ebg

NánpQnpQn was an indigene of lpoolé-land. She was very popular in Ipoolé. She was properly trained by her parents and she carr¡ed herself in a respectable manner always. When she grew up and was matured enough for the marriage market, many people desired to have her as wife. In the end, she was given out to someone outside her home town. Before the wedding day however, NanpQnpón went out for Ifá consultation. She approached the Ifá priests mentioned above in order to know beforehand how her chances would be in the home of her husband-to-be. Would she be accepted? Would she be loved? Would she make a good housewife? Would she be lucky in her new home? Would she be blessed with children? Would her arrival and stay in her husband's home bring foftune and happiness? Would her children be obedient, loving, Godfearing, gentle-headed, easy going and agreeable children? All these questions and many more were answered in the affirmative, she was told that she would not only be happy but would also have oppoftunity

527


to show and receive love, care and understanding. She was also assured that she would be highly respected and adored. She was assured that she would be blessed with many children whose popularity shall extend to every corner of the world. She was advised to put her mind at rest and discard all worries she might be enteftaining. The Awo informed her that happiness, love, care, honourand adoration would surely be hers. Shewas advised to offer gbg with a matured pig and money. Nanponpon complied. She was then cautioned never to engage in anything, be it thought, speech or action which might reduce or even inhibit her chances of attaining her goals and destiny in life. Armed with this advice, she left for her husband's home on the day of the wedding. True to lfá's predictions, she was loved, adored and respected in her new home. Because she had been properly trained in her parent's home. She had no problems adjusting herself properly in her husband's home. She showed care and respect for her husband's relations and they in turn reciprocated in like manner. Before long, nothing could be done in that household without her prior knowledge and contribution. She also became very popular in the community. She soon gave b¡rth to many children and later settled down to the business of tralning the children in the proper way as she had prior been trained. When these children grew up, many of them left for strange lands far away from home. And again, because these children had been well trained, it was not difficult for them to adjust and settle down to normal life in their new environments. They soon became very successful there. Their popularity and success soon filtered back home to Nanponpon. Everybody was happy for her. They soon began to refer to her as'NárlpQnpQn their child in)poolé-land, who shall suppoft herself with one leg, and give birth She never allowed her luck and children the world accomplishmentsto enter into her head and made her misbehave. Forthis reason, she lived happily and died a contented and fulfilled woman.

to

over'.

Fmq nll je'kow$lQwele apá oJún Afeébojo nll jg'ko rálrál apá ósl Dlá firn Nañpqnpqn Tff g'gmg oblnrin Ipoolé

Eyltl rrlg¡légkgowúro 528

\fi oxanra, ue¡¡

Tl yóósl f'qsg kan t'ilQ

Tlyóó bf'mg káákiri gbogboayé [b9 niwQn nl kó$e ógb'gbg, ó rú'bg EróIpo, EroOJa F wá bá'ni b'gwa E wá wo're o

Translation gnss quietly on the right hand side And AfeebOjO, the king rat, is it which eats grass voraciously on the left f;mQ, the Brown Rat, is it which eats

hand side These were the declarations of Ifá to NáñpQnpQn Their daughter in Ipoolé-land Who was going to her husband's house for the firsttime Who shallsupport herself with one leg And shall give birth to children the world over She was advised to offer ebo Shecomplied Travellers tolpo and Qfa Join us in the midstof beauty Comeand behold alllre in lífe

Ifá says that the person for whom this Odü is revealed shall be blessed with allthe good things of life in her new abode. Her good name shall outlive her. She is advised never to do anything that will tarnish her good name.

8.

Ifá says that it foresees the Ire of a set of twins for the person for whom this Odü is revealed. Ifá says that this woman needs to put her mind at rest as she will be blessed with a set of twins very soon. If the woman is having the problem of child-bearing, the problem will soon be over as she will soon became pregnant and will deliver a set of twins.

There is the need for this person to go and serve the Deity of Twins with black beans, bananas, groundnuts, pineapples, oranges and all other edible fruits. She is also to offer gbg with hnro rats, two fish, two hens and money. It is advisable for the person for whom this Odü is revealed to always endeavour to buy ebg materials 529

lfa D¡da: An invitation to lfa Consultat¡on

in twos as she will be giving bifth to twins as from that Qkanran-Mé¡) says: Qkanran kan nlhln-in Qkanran kan lqhün-ün B'Qkánrán bá di méjlra d'Ododo Dlá fi¡n Sdun, gl'éyinjú ggg Ófeytntt m'ójrl gkún sünráhun omo fibg ni wqn nl kóge

time. On this,

Translation One leg of Qkanran here And one leg of Qkanrán there When Qkánrán becomestwo, its predictions become reality This was Ifá's declaration to fdun, the Ape, owner of the delicate eyeballs When weeping in lamentation of her own inability to give birth to any child She was advised to offergbg

fdun, the Ape was a very beautiful woman. She was well-propoftioned.

She had very white set of teeth. But her beauty was more pronounced in her eye-balls. Her eyeballs was a little big and when seen from far, they

appeared as if they were about to fall off their sockets. That was why people used to call her, 'fdun, the Ape, owner of the delicate eyeballs'.

fdun was married for about eight years but she had no child to show for it. She was always weeping in lamentation of her inability to beget a child for her husband. Tired of weeping everyday, she decided to go for Ifá consultation in order to find solution to her problem. Consequently, she approached the Awo mentioned above. Would she be blessed with her own child in life? Would her womb be open to bear fruit? Would she have children who would take care of her when she grew old and bury her when she died? Had she been doomed to be a barren woman in her life? What solution Iied for her to make her a proud and happy mother of her own children? The Awo assured her that she would beget her own children in

life.

She was Awo also She was

informed that Ifa foresees the Ire of children for her. The informed her that she would give bifth to a set of twins in life. advised to offer gbg with two rats, two fish, two hens and two guinea fowls. She was also advised to feed the Deity of Twins with black beans, 530

\l

banana and all fruits available which she could

ox"nr"n u"j¡

afford.

She

complied. Before long, fidun became pregnant. Ten months after, she gave bifth to a setof twins. Afterthis, she gave b¡fth to many more children alltwins. She wasfullof gratitudeto Olódümaré and herAwo. Qkanran kan nlhln-in Qkánrán kan lQhün-rtn B'Qkánrán bá di mejl, a d'Ododo Dlá filn pdun, el'éyinjú eg€ Ófgylntt m'ójrl gkün sünráhun gmg FbqniwQn nl kóge Ógb'Qbo, ó rú'bg ñjg ebq g kln'la rü? Ebo Ejlgbédé la ru 9mq g kln'la bl? 9mg Ejlgbédé la bl

Translation One leg of Qkánrán here And one leg of Qkanrán there When Qkanrán becomestwo, its predictions become reality This was lfá's declaration to fdun, the Ape, owner of the delicate eyeballs When weeping in lamentation of her own inability to give birth to any child She was advised to offer gbg Shecomplied Whattype of gbg did we offer? It was the gbg whose materials are in twos And whattype of children did we give bifth to? They are all sets of twins

Ifá foresees the Ire of sets of twins for the person for whom this Odü is revealed. He/she shall be blessed with several children most of whom shall be sets of twins. He/she therefore needs to serve the Twins Deity on a regular basis.

9.

Ifá says that it foresees the Ire of a safe delivery for a pregnant 531


woman for whom this Odü is revealed. Ifá says that this woman shall give birth to a bouncing baby boy. This child shalldo well in life. This baby when born needs to follow the directives of Ifá in everything he does at alltimes. There must be regular Ifá consultation for him ever before any step can be taken for the child and when he grows up, he must nevertake any major step without prior Ifá consultation. On the other hand, if Qkánrán-Mé¡I is revealed during thelkgsgdáyé ceremony of a baby-boy, that boy had been ordained as a Babaláwo from heaven. He will be very successfulas a Babaláwo. He had also brought his name from heaven. That baby's name is AdégQkán from heaven.

Whichever one it is out of the two conditions, the baby in question shall grow up to be a popular and very successful Ifá priest if he chooses this line of profession. He shall be well respected and his name shall be known from far and near.

There is the need to offer Qbg with two pigeons, two guineafowls, two hens and money. There is also the need to serve Ifá with a matured goat. On these,Ifá says: Kllwg kán Kl émi kán DláfitnAdéqQkán Tl ñt'Qrun bgwá'léayé Fbq ni wqn nl kó wáá fe

Translation Letyou show interest by touching And let me show interest by touching This was lfá's declaration to AdégQkán When coming from Qrun, Heaven toAyé, Eafth He was advised to offer gbg

AdégQkan was about to be born into a royal home when coming from Heaven to Earth. However, he went to the Awo mentioned above for Ifá consultation in orderto determine how his sojourn on earth would be.

532

ll

ox.non ue¡i

The Awo assured him that he would live a very successful life while on eafth. He was also told that he would be very wealthy; he would live long and have many children on eafth; he would also have many properties which would make him proud. He was also assured that he would have a strong health and would be highly respected in hiscommunity. The Awo advised him to take to Ifá as his profession because that line would surely facilitate and enhance his chances of realizing his potentials and destiny to the fullest. He was advised to offer gbg with hro pigeons, two guinea fowls, two hens and money. He was also advised to serue Ifá with one matured goat. All these he did before coming into the world. On the third day of his bifth, his parents invited some Awo to perform the IkgsQdáyé rites on him. The Awo assured them that he would be a successful man on eafth. They said that he would not lack anything while on eafth - money, spouse, children, good health, happiness, success, prestige, honour, properties, long life, contentment, popularity and so on. His parents were told that he had already brought his name from heaven and ought to be named AdégQkán, the child of Qkánrán-Mé¡). They were also advised to encourage the child to take the path of Ifá as his profession, as that was where his destiny would manifest in the best way.

The parents were asked to offer gbg for the new-born baby with two hens, two guinea fowls, two pigeons and money. They were equally asked to serue Ifá with a matured goat. They complied with everything. By the time AdégQkán attained the age of four, he was already studying Ifá in the home of one of the best Ifa priests in the land. By the time he was 25,

he himself had become one of the most versatile Ifá practitioners around. He was very dedicated and honest with his work. Everybody respected him and looked for him for Ifá consultation. By the time he was on his own, his name had already been established as a

very competent Babaláwo. He had several clients. Most of his father's friends and chiefs became his clients. He was making good money. He soon became rich. W¡th money came spouse; with spouse came children; 533


with children came his own personal house; with house came horses; with all these came prestige, honour and recognition; with these came happiness and contentment. He lived well. He died a happy and fulfilled Babaláwo.

Kllwo kán Kl émi kán Dláfi¡nAdéqQkan Tl rtt'Qrun bgwá'léaye $bg ni wQn nl kó wáá ge

Ógb'gbo, Ó rU'bg ñjgOwOü nóSelá n'Ifá Tl'fá bá hu mejl, mátQ'kan OwO

tl

n o ge lá

n'Ifá

Tl'fá bá hü'kan, ma

t'éjl

Owotl nóselá n'Ifá

Translation Letyou show interest bytouching And let me show interest bytouching This was Ifá's declaration to AdégQkan When coming from Qrun, Heaven toAyé, Earth He was advised to offer ebo He complied The business I shall do to succeed is Ifá When Ifá seeds remain two (in my palm), I shall imprintone (on OpQn

Ifá)

The business I shall do to succeed is lfa When Ifá seeds remain one (in my palm), I shall imprinttwo (on Ifá tray) The business I shall do to succeed is Ifá

Ifá says that the person for whom this Odü is revealed shall succeed as a Babaláwo. He shall lack nothing in his life. He will be highly respected and honoured. He will be happy and contented. His life shall be full of glory. As long as he is honest and straightfonruard in his work, the sky is the beginning of his success and accomplishment. He shall live and die a happy man.

10. Ifá says that it foresees the Ire of victory over adversary for the 534

ll

o*"nru,

,"¡,

person for whom this Odü is revealed. Ifá says that those who are close to him/her had been plotting against him/her. Ifá says that he/she shall survive the plot and all those who are involved in the scheme shall blame themselves for it.

Ifá advises the person for whom Qkanran Mé¡) is revealed to offer gbg with one matured he-goat and money. He/she also needs to serve Egü with another he-goat. W¡th these, victory is assured. A stanza in this Odü suppofting this asseftion says: Kl lwo KI émi

kán kán Dlá frln Araba kan pátáko 'Tl ñbe l'áar¡n qt¡l Fbg ni wqn nl kó9e

Translation Letyou show interest bytouching And let me show interest by touching This was Ifá's declaration for the big but clumsy Arábá tree When in the midstof enemies He was advised to offer gbq

The Arábá tree was full of life even though he considered himself as a poor tree. He was big and fat alright, but he felt that he was not as strong and able-bodied as othertrees in the forest. This not-withstanding however, he was quite contented with hls condition. He was very happy. He enjoyed life. He was never seen to be sad or downcast at any time.

Unknown to the Big Arába however, he was the subject of envy of other trees in the forest. They could not understand why the big Arába, who Was not as agile, strong and/or rich as them could be happier than them. They were not comfortable with the fact that he was not coming to them cap in hand to beg for his daily food. They concluded that the Big Arábá was a very proud and disrespectful peson. They therefore began to plot against him. One day, all the trees who wanted the downfall of the Big Araba went for a

meeting. They made Irókó their Chairman. In this meeting, they 535


concluded that nothing would satisff them better than to see that the Big Arábá was el¡minated. They however planned to execute their plan in such a way that the death of the Big Arábá would not be traceable to them. Consequently, they sent Irókó to the sawyers to come and fell the Big Arábá. They convinced the sawyers that The Big Arábá would be very good for roofing houses and for making bridges. They concluded that the earlier the sawyers came, the better. To crown it all, the sawyers were to cast away the Big Arábá free of charge. The sawyers told them that they would come and do the job in h¡ro days'time. All the conspirators went back in anticipation of the arrivalof the sawyers. On the night of the same day, The Big Arábá slept and had a terrible dream. In the dream he saw himself being sliced into pieces amidst cries of pain and anguish. He also saw several other trees clapping and dancing around him, jeering at him and making jest of him. He immediately woke his wife up and narrated the dream to her. The wife told him that she sensed danger. She insisted that he must go to his Awo and explain everything to him. He was not the type of person who used to take such things serious, claiming that he had done no evil against anyone but his wife would have none of that. She insisted that he did not need to offend or do evil against

anyone before others could perpetrate evil against him. Very early in the morning of the nextday, his wife woke him up and ensured that he wentto the house of the Awo mentioned above for Ifá consultation: what was responsible for the type of dream he had just had? D¡d ¡t potend any negative consequence for him? If yes, what would he do to ne.utralize such negative effect? In the end, would he overcome?

The Awo told the Big Arábá that he was right in the midst of enemies and that those who were close to him were the ones plotting against him. He was told that the plot had been concluded and had reached the execution stage. Consequently, he had no time to waste. He was however assured that he had nothing to fear as those involved in the plot would all have themselves to blame for it. He was told that the Deities were on his side.

The Awo advised him to offer gbg with one matured he-goat and money. He was also asked to serve Egü with another he-goat, palm-oil and kolanut. He quickly complied that same day. W¡th these done, the 536

l\ ox*on

u"i¡

Awo assured him of victory over adversary. The Big Arábá returned home and narrated all what the Awo had told him to his wife. He thanked her profusely for her advice and action.

The next day, the savvyers arrived with their axes, cutlasses and saws. They went straight for the Big Arábá. While they were making preparations to staft their work, EgU Qdara arrived. He asked them what they wanted to do. Theyexplained to him. Hetold them that itwould be betterforthem to test the trees first before felling the good and strong ones which would be useful to them. The sawyers agreed. They used their axe to test Arábá tree. The tree was very soft. E$ Qdara told them that it was clear that the Big Arábá tree could not and would not be useful for purpose they wanted to use him for. The sawyers were extremely disappointed. They decided to return home. While they were deliberating on this, Egü Qdara charged them that to go home empty handed would amount to sheer waste of time, energy and resources. He advised the sawyers to try other trees whethér they would see the ones that would serve their specific purposes. He led them to the location wherelrókó was and asked them that why can't they try their axe on lrókó? They agreed. When they struck lrokO with their axe, he was very strong. EpU Qdara told them that Irokó tree would meet their specification more than any other tree. The sawyers brought out their axes, cutlasses and saws. Among protests from lrókó and all the surrounding trees who planned the conspiracy againstthe Big Arábá tree,)rókó was felled. The sawyers were very happy. Qdara, noticing that the Big Arábá would never know peace as long as the other conspirators were still around, advised the sawyers to try other trees and check the ones they could use for roofing, windows, doors, frames, tables, chairs, benches and so on. The sawyers saw reason in the counselling of Egü Qdara. They tested all the other trees and marked other conspirators for felling. Egu Qdara urged them to fell them all that very day and then go home to plan how to come and carry them one by one at their convenient periods. The sawyers agreed. That was how Apá, Orúrü, EgU

537


Abora, Kanran, Opepe, and Apépe were felled together with Irókó on the same day. Thus, the Big Arábá who was cons¡dered weak was left untouched while the strong conspirators lost their Iives. They went to invite those who would k¡ll the Big Arábá only for them to meet their own death through their own plot. The Big Arába was thus singing, dancing and giving praises to Olódümaré for sparing his life from the evil plotters.

Kllwo kán Kl émi kán Dlá filn Arábá kan páftlkó Tl rrbe l'áarin Qtá fibg ni wQn nl kó ge Ó gb'gbg, ó rrl'bg

KówQ kówó Arábe Owó mq Ojr¡ ti lrókó Kówó, kówó Kó kr¡, kó kl¡ OtosJ o kú mq ojr¡ t¡ 9lQrQ Kó kú, kó kú YóO kú sin Awo Kásal kú sin Awo Eeyan ló ñb'áwo l'ódl Yóó kú sin Awo

Translation Let you show interest by touching And let me show interest bytouching This was lfá's declaration for the big but clumsy Arábá tree

When in the midstof enemies He was advised to offer ebo He complied May he fall, let him fall Arábá has failed to fall It is shame onlrókó tree May he die, let him die The Poor has failed to die It is shame on the Rich

538

ll

ox"rr"n u"j¡

He willdie before theAwo He will not fail to die before the Awo

Whoever makes an Awo his enemy He will surely die before the Awo

Ifá says that those consp¡ring against the person for whom this Odü

is

revealed shall surely meet calamity in the process of executing their evil designs. Conversely,lfá warns the person for whom this Odü is révealed never to plan evil against anyone lest he/she will have the evil recoil on him/her. Whoever plans evil against another person will live to regret his/her plan. That is what Qkánrán-Mé| says in this stanza. The person for whom this Odü is revealed must never plan to victimize anyone on account of his/her strength, position, influence, economic or educational advantage over others lest he/she meets with calamity. The person for whom this Odü is revealed must never think, plan, say or do evil or conspire with others to do so. If anyone plans it against him/her, such person is in for a rude shock of his/her life. The evil planner shall experience disaster. It is as sure as day light after darkness.

11. Ifá says thatthe person forwhom this Odü is revealed is facing ce¡tain problems whose source he/she had not yet been able to identify. Ifá says that he/she would not only be able to identiff the source of this problem but would also be able to surmount it. Ifá also says that the person close to him/her is the cause of the problems. Ifá says that the person responsible for his/her problems shall be disgraced and humiliated.

The person responsible for all the problems of the person for whom this Odü is revealed is one of the people frantically finding solutions to the problems. Ifá says that the culprit shall be exposed.

Ifá advises this client to offer gbg with three cocks, plenty of palm-oil and money. Ifá says that two gbg will be prepared; one will be placed at the Egü shrine while the second one will be placed at the site where the problem is happening. After this, the person for whom this odü is revealed is expected to be extra vigilant. By so doing, the culprit shall be caught in the act and thoroughly 539


humiliated. On these, Ifá says: Qyq ni ósán árá Küruküru ni odá mQQmQQ ojo ló dé ni lkooko ñpa kQrQ-kQkQ-kqro

IXáfilnAgbo Tl oun $angó jq ñ$'qr€ara wqn Fbq ni wQn nl kó wáá 9e

Translation The harmattan wind does notstrike thunder Thefog does notflash lightening The arrival of rainfall is it which makes the hyena crannies These were lfá's declarations to Agbó, the Ram Who was the friend of $ángó He was advised to offer ebo

to hide in nooks and

Apart from $ángó, Agbó, the Ram, had no other friend and confidant. There was nothing he would like to do that $ángó would not be aware of. Even when he planned to marry Agüntán, the Ewe, $ángó was the first person to know. Both of them were practically inseparable. One day, AgbÓ called $ángó and informed him that he would like to engage in large-scale farming. Both of them went outto lookfor suitable farmland.

They took the soil sample and went for Ifá consultation together. Ifá responded that the farmland was good and that the land would yield profit for Agbó. AgbO was very happy and he cons¡dered this a step in the direction of success for the two of them. He began to plan how he and his friend would maximize their profit and improve their standard of living together. A few days after Ifá consultation, AgbÓ embarked on bush clearing. He engaged several hands to do the clearing. After this, he began land cultivation. W¡th the first rainfall, he began to plant maize. After this, he planted cassava, yaffi, beans, bananas and pepper and tomatoes. The soil was indeed feftile. All the things,he planted yielded beautiful fruits. He was thus eagerly awaiting the time they would be ripe enough for harvesting.

To his chargrin however, by the time his farm products were ripe, he 540

li

ox"non u"¡i

discovered that some people had gone to harvest more than half. He rushed to $ángó's house to inform him of what he saw. gángó, in utter disbelief, asked him to let them go and verifli together. They went, when $angó saw the extent of the damage, he consoled his friend and advised him to let them go for Ifá consultation in order to unravel the mystery. They both wenttothe home of theAwo mentioned above.

There, the Awo informed them that they came because of a serious problem. They said that the problem was being caused by someone very close to them. They were assured that they would overcome their problem and that the culprit would be exposed. The Awo advised them to offer gbg with three cocks plenty of palm-oil and money. They complied. The Awo asked them to place one gbg by Egu shrine and the other at the farm site where the stealing was taking place. They complied. The Awo however told Agbó to watch over the gbg on his farm site for sometime before returning home. He was also determined to do so. Unknown to anyone the loss of the farm products was not considered as a personal loss by Agbó, but rathe; as a terrible disappointment. His friend and confidant, $ángó, was in a serious financial difficulty and he had determined to pull his friend out of the mess. The loss would hinder him from performing as much as he had determined. For this reason, he was ready to comply with anything that the Awo had told him to do and at the same time conceal his disappointment from gángó. He went to the farm together with Sángó and placed the gbg there. They watched over the gbg for about five hours and returned to their respective houses. Agbó ate some food and returned to the farm late at night to continue his vigil alone. When he reached the farm, what he saw was beyond allcomprehension.

In utter disbelief, he saw his bosom friend and confidant, gángó, as the leader of the bandits carting away his farm produce! Agbó shouted in agony. When $ángó heard this, he charged at Agbó who in turn gave him the fight of his life. They fought till daybreak and gangó ran away. Before long, the incident became the hottest news item in their town and environment. Those who were not as close to Agbó as $ángó went to 541


gangó to ask him what would have led him to act in such a disgraceful manner. $ángo had no response whatsoever. When $angó could notcope with this shame and enquiries anymore, he ran away from the town and went to another town. Even in the next town, the news had spread to them. Anywhere $ángó went, people would be looking at him with disdain. If he was passing on the road, he would feel that people were pry¡ng at him. Sometimes, he would hear them hissing openly. He thus made up his mind to return to heaven to stay. $ángó then went to the sky and made the place his permanent abode up till today. The deed had already been done and it was just too late to express any regret over it. Qye n¡osán ara Küruküru ni Odá mQqmqq ojo ló dé nilkooko ñpa kqrq-kQkQ-kqrq

DláfilnAgbo

Tt Oun gangó jq ñg'Qr$ara wgn fbg ni wQn nl kó wáá se Ógb'Qbo, ó rú'bg

Njqerukutóróró Eruku tárárá Ija Agbo ¡ó t¡ lé gangó r'Qrun o

Translation The harmattan wind does notstrikethunder The fog does notflash lightening The arrival of rainfall is it which makes the hyena to hide in nook and crannies These were lfá's declarations to AgbO, the Ram Who was the friend of pángó He was advised to offerebg He complied The small dust raised during a quarrel And the big dust raised during a fight The consequence ofthe fight with Agb0 had chased Sangó to heaven

Ifá says that the person for whom this Odü is cast will surely overcome a serious problem being caused by someone close to him/her. And conversely, the person for whom this Odü is revealed is advised against perpetrating any atrocity against anyone close to him/her as this may leed to disgrace and humiliation for him/her. It will also subject him/her to public odium. Wherever he/she was expected to be respected, he/she 542

14 oxanran

ue¡i

would be disgraced; where he/she was expected to be loved and adored, he/she would be hated and scorned; where he/she was expected to be honoured, he/she would be disdained. In a nutshell, the person for whom this Odü is revealed is advised against abusing the trust reposed in him/her.

t2.

Ifá says thatthe person forwhom this Odü is revealed is experiencing the problem of unconsummated fortune. Ifa says that there is the need forthis clientto offer gbg, serue rfá and Equ Qdará and then do)pesefor the Elders of the Nightforthis problem to abate. Ifa says that EgU Qdara and the Witches are responsible for his/her problems. If the Fbg,Ibq and Ipese could be done, Ifá assures that the person for whom this Odü is revealed will have peace of mind and will be able to conveft want to surplus, ill-luck to fortune, and sadness to joy. On this aspect, a stanza in Qkanran-Mé| says: QrUnmllá wl Otlrlpá á na'sQdlná Ifáwl Egu Qdara á na'sédlná Fbq niwqn nl kóge

Translation Qnfnmllá declares that Oüilpá, the misfoftune had blocked the path of achievement with his legs Ifá says E9u Qdara had blocked the path with his legs The victim, Akápó was advised to offer gbg

Akápo had a lot of potentials. He was also very intelligent. To conveft his vast potentials and oppoftunities to success was not difficult for him. But this notwithstanding, he had nothing to show for his talents and personal qualities. He had no wife. He had no child. He had no house of his own. He was a sad man.

one day, he went to Qrunmlla to find out about himself: would he ever succeed in his life? QrUnm)lá consulted Ifá for him and Qkanran-Mé¡) was revealed. QrúnmIlá declared to him that Misfoftune had blocked his path to greatness. He was advised to offer gbg with two white pigeons for financial success, two guinea fowls for peace of mind, two hens for good spouse, two rats and huo fish for children and two cocks for 543


one hen, two rats and two fish. He was also to serve Egu Qdará who was respons¡ble for his misfortune with one cock, palm-oil and alcohol. He complied.

victory.

He was also advised to se¡ve Ifá with

Qrunmlla wl Otlrlpá á narsQ dl'ná Ifá ml awgnlyá mi OgOrOnga, na'sQdl'ná Fbq ni wqn nl kó 9e

Translation Qrunm)lá declares that Otlñpa had blocked the path with his legs

Ifá says that Iyá mi Ogór0ñgá, the Witches had blocked the path with their legs TheAkápO was advised tooffergbg

While they were analyz¡ng the problems of the AkápO in order to proffer solutions to them, it was also discovered that there was the need for the AkápO to appease the Witches because they too had been contributing in no small measure in ensuring that his foftunes were not consummated. Consequently, Qnf nm'ilá advised the Akápó to dolpesé for the Elders of the Night (witches) with palm oil and one hen. He complied. When all these were done, his luck began to shine. He had many clients which soon translated into money. W¡th money he was able to secure a spouse of his choice. The spouse gave bifth to many children. Together with the children, they erected their own building. He had peace of mind and happiness in life. He lived and died happily. Qrrlnmllá wl Otlrlpa á na'sQ dlná Ifá wl E9u Qdara á na'sQ dlná Qrrlnmllá wl Otlrlpa á na'sQdl'ná Ifá ml áwgnIyá mi OgOrOnga, rd'sQdl'ná fbgniwqn nl klAkápOs,e Igbaü a tu'bg Otlrlpaa na'sQ dl'ná

L'araáwá ro'nio

Translation Qntnm'llá declares that Otlñpa had blocked the path with his legs Ifá says that Egü Qdara is the Otinpa who had blocked the path legs Ifá declares that Oüñpa had blocked the path with their legs

with his

14

ox"ron u"¡i

Ifá says thatlyá mi Og0rór1gá, the Witches had blocked the path with their legs The Akápó was advised to offer gbg He complied It was after we offer gbg for the Qtlripa Who had blocked the path with their legs Beforewe had peace of mind and comfoft

Ifá says that the person for whom this Odü is revealed shall have peace of mind, comfoft, success and happiness. It had been EgU Qdara and the witches who had hitherto been respons¡ble for his unconsummated fortunes. Ifá however warns that the person for whom this Odü is revealed that he/she should not do anything that will provoke Egu Qdara, Ifá and the witches to turn against him/her and cause for him/her the problem of unconsu mmated foftunes.

13.

Ifá says that the person for whom this Odü is revealed had been cursed by his/her superiors. Ifá says that he/she was the architect of his/her present state of misfoftune. The person for whom this Odü is revealed is too forward in the midst of elders, even to the extent of being impeftinent. His/her actions are being viewed as deliberately designed to expose elders and/or those in positions of authority to ridicule and shame.

Ifá however assures that person for whom this Odü is revealed that with all appropriate gbg and a change of attitude, all negativities shall give way to positivities. Sadness shall turn to joy. Disappointments shall be replaced with accomplishments. A stanza supporting these asseftions in Qkanrán-Mé¡) advises the person for whom this Odü is revealed to offer gbg with a matured he-goat and money. After this, the client is to purchase a big cock and give to the Babalawo. The Awo in turn needs to pull all the tail feathers of the cock, grind the feathers until they turn into fine powder. After this, the Awo needs to spread the powder on QpQn Ifá (Ifá tray), use it to print the Odü Qbará-Mé¡) and recite the wording of the Odü stated below. While reciting this Odü, the Ifá tray is to be rotated until it turned upside-down while the imprinted Qbara-we¡ becomes Qkanran545


Mé).

By so doing, it is sure that the curses being cast on the client

to

blessings when Qbara-me¡) turns to Qkanran Mé¡T, negative forces usually give way to positive, benevolent forces. On these,Ifá says:

w¡ll turn

$ekótó mojáláwá Dlá ftln Aku kg dlg O, te nñge Tl ñg'awo r'Ode Qwá Fbg ni wQn nl kó wáá Se

ta

ñje

Translation Sakótó mójáláwá He was the Awo who cast Ifá for Akükg'dig Qtanngaláñjá, the Big cock When going on Ifá mission tothe land of Qwá He was advised to offer gbg

Akukg'dlg QtanngalaRja, the Big cock, was a very versatile and intelligent Babaláwo. He stafted learning Ifá from his infancy. By the time he was 22 years old, he had gathered the reputation of being a competent Ifá priest. He was being sought from far and near. His major weakness however, was that he lacked respect for elders; especially those elderly Babaláwo whom he felt were not as brilliant as himself. He considered this as laziness on their paft. He used to look down on them and viewed their activities with contempt. Several wise counseling for him to change his attitude towards the elders fell on deaf ears. One day, the Qwá, king

ofljggá land, invited AkUkg'dlg Qtanngalanja, along

with several elderly Babaláwo to his Palace for Ifá consultation.

He

considered his going to the Qwá's palace as a soft of competition between him and all the other Babaláwo who were invited along with him. He therefore wanted to know what he needed to do for him to steal the show from the hands of all the invited Babaláwo on that day. Consequent upon this, he went to the house of gákótó Mójaláwá, one of the few elderly Babaláwo whom he respected for Ifá consultation: would he be the Awo whose star would shine brightest in the Qwá's palace? Would he be able to beat allthe other Babaláwo hands down? Would he return home with more honours and financial success? Sakdó MOjáláwá assured Akukg'dig

Fl

on",,"r r",,

Qtanngalárljá that he would return home with more honours and riches only on the condition that he compofted himself properly and accorded due respect to elders. He was advised not to be too fonryard where he was going and to always wait for those in positions of authority to invite him to take any step before he volunteered himself. He was assured that if he could keep to this simple rule, he would return with success and greater reputation. He was advised to offer gbq with one matured he-goat and

plenty of palm oil. When he heard the warning of $akótó Mójáláwá, Akükg'dle Qtanngahñja considered it to mean that $akótó MÓjalawá had joined the league of those elderly Babaláwo who found it difficult to allow up-and-coming Ifá priests to display their potentials due to enw. There and then, he lost respect for $akótó MOjáláwá. He made up his mind that he would go and offerthe gbq but would never step his house again. He purchased the he-goat and palm oil, returned to the house of $ákótó mójáláwá who offered the gbg for him. He left with the resolve that that day was the last time the elderly Babaláwo would see him.

On the appointed period, he left for the Qwá's palace with the determination to show those elderly Babaláwo that their time was up and that they ought to give way to younger generations of Babaláwo to exhibit theirtalents. At the home of Qwá there were several Babaláwo. Akukg'dlg Qtanngalanja was one of the youngest invited Babaláwo. He was very excited and eager to display his vast knowledge in Ifá. As soon as they stafted, he practically

took over proceedings in utter disregard for the laid-down rules in the conducts of Ifá practice. He held the elders in unbelievable disdain. The elders felt insulted and highly humiliated. He was just jumping at any opportunity to display his talents. The elders left him to satisfy himself. At the end of the consultation, some of the Babaláwo who were present gathered together and swore on him. They also invoked the rain to fall on him, thereby spoiling his things and drawing negative elements into his life.

When he reached home, all his things got spoilt. Where he was h¡thefto being given respect, he was being viewed with scorn; where he was 547


hitherto being honoured, he was being humbled. His numerous customers began to notice that what he had hithefto been doing for them with good results were now being trailed by failure and disappointments, All his customers began to run away from him. His very few friends began to steer clear of him for fear of being afflicted with his bad-luck. In sheer desperation, AkUkg'dtg Qtanñgalanja rushed to the house of gákótó mójáláwá for help. tAkótó mOjáláwá consulted Ifá for him. Qkanran-Mé¡) was revealed again. He told him that he was the cause of his problems and misfortune. He was informed that he had earlier been warned to no avail. He was told that if he could turn a new leaf, have respect for elders and constituted authorities and offer the appropriate gbg, his sadness would give way to joy: his misfoftune would be replaced with foftune and his disappointments would change to boundless oppo¡tunities. Knowing fully well that his past actions and his refusal to heed wise counselling of the elderly and more experienced Ifá priest had landed him in his condition, he made up his mind to follow the advice given to him. He informed Sakótó mójáláwá that he was ready to change his attitudes and would definitely atone for all his previous misdeeds. Fakótó mOjáláwá then advised him to offer gbg with one matured hegoat and plenty of palm-oil and money. He complied. After this, Sakótó mójáláwá pulled all the tail feathers of AkUkg'dtq Qtanngalañja, ground same into fine powder and spread the powder into Qpgn-Ifá. He used it as fyérosün to imprint Qbara-Mé¡). He recited this stanza in Qkanran MéJ|. While reciting the stanza he was steering the QpQn-Ifá until he turned the Qbara-Mé¡) into the opposite direction to form Qkanran-Mé¡). After this, he made nine incision marks on AkUkg'dig QHnngáláñja's head and used the powder to rub the marks, There and then, all the negative elements left him. He returned home a renewed and revitalized man. Soon after this, luck began to shine on him. His things began to take shape. His self-confidence returned. His clients began to return to him one by one. His fo¡tunes began to rise together with his profiles as a highly competent Babaláwo. He saw the need to accord elders their due respect. He was never too forward. He never did anything to slight elders. He never made 548

ll or"ro, *",,

any move without due consultation and permission from elders. From the day he began to do these, he lived happily ever after. Sakótó mojáláwá Dlá fi¡n Akükg'dlg Qtanngalan¡a Tl ñ$'awo r'Ode9wá Fbg niwgn nf kó wáá Se

gb€bo, Ó ru'bg paArurg lonff Oreldl doodl ASubiAwoa sl d'águre Ó

O¡o

Translation Sakótó mojáláwá He was the Awo who cast Ifá for AkUkg'diq Qtanngalañja, the Big Cock When going on Ifá mission tothe land of Qwa He was advised to offer ebe Hecomplied Rain had fallen on Akükg, the Cock, today The tail plume had serued its contrariness And the misfoftunes of the Awo had turned to oppoftunities

Ifá advises the person for whom this Odü is revealed to avoid being too forward in anything he/she is doing. He/she must avoid the temptation of thinking that without him/her ceftain things cannot be do right or correctly lest he/she is exposed to physical, emotional and spiritual displeasure of elders.

If this had already happened and he/she is experiencing hardship

associated with the displeasure of elders, it is advisable for him/her to atone his when bad behaviours and then use the tail feathers of the cock and mark nine incisions on his/her head as explained above. If this is done correctly, misfoftune will surelyturn to foftune and sadness to joy.

L4.

Ifá says that something is about to get lost or had already been lost by the person for whom this Odü is revealed. Ifá says that he/she need not search for it too much. If he/she did, ¡f he/she invites the law enforcement agent, or uses private investigators, or employed 549

lfa Dida: An ínvitat¡on to lfa Consultation

spiritual means to search for it, the outcome w¡ll not be in his/her favour. He/she will be worse off than ever before the item being looked for got lost or missing.

Ifá says however that the most realistic method to use was to THREATEN to either use the law enforcement agents, or private investigators or use occult means or any other means available to him/her to search for the lost item, without carrying out the threat. Ifá says that by so doing, it will lead to unbelievable financial success, more respect and honour for him/her.

Ifá says that there is the need for the person for whom this Odü is revealed to offer gbg with three pigeons, three cocks and money. He/she also needs to serue $ángó with one cock, bitter cola and palmoil. If these can be done, success awaits this person. On this,Ifá says: Afefe nfffQ'gi oko ilglg-ilQlg lfuutu lQlQ nfl9e'wé agbqnfiajla MárlwoQpQ ni Owlfún'ra wgntQlQ

Tlwgnfi ñygo Dlá filn Awá-Itr¡-La Tó nl itrt Oun tó sgnü

Ounyóówa o lbg ni wqn nl kóge

Translation The breeze ís it which blows the farm tress gently and quietly And the tempest is itwhich blowsthe coconut leaves strongly and violently The newly-sprout palm fronds do not inform each other Beforetheyspring up These were lfa's declarations to Awá-Itú-La (He-who-searched-for-hishe-goat-and-beca me prosperous-i n-the-process) Who said that his he-goatwhich got lost He must search for it He was advised to offer gbg

$angó had a very strong, big he-goat. Every morning, he would wake up only to find this he-goat by his door-step waiting for its food. After feeding, the he-goat would follow $ángó around for sometimes before wandering 550

ll

ox"non u"¡i

around in the vicinity. The he-goat would repeat this ritual in the even¡ng. That was how this he-goat was doing everyday for a very long period of time, It reached a stage that everybody could easily recognize this he-goat as the property of $ángO. One day however, $ángó woke up in the morning but could not find his hegoat, This surprised him because he knew this was unusual. He quickly dressed up and called people to help him search for this he-goat, in the event that it fell into a ditch or was caught by a trap. They searched everywhere but the he-goat was nowhere to be found. It soon became

clear that the he-goat had been

stolen. This infuriated $ángó

that

someone or group of people would have the effontery to steal his he-goat. He therefore resolved to teach the culprits a lesson which they would not forget easily. Before he did this, he wanted to identifo whoever stole the he-goat so as to mete out whatever punishment which would suit his fancy to him/her orthe group. Consequent upon this, he wentto the home of the Awo mentioned above for Ifá consultation. The Awo informed $ángó that he had lost something very dear to him and he had made up his mind to find it by all means possible. The Awo however advised him not to look for the lost item too much and never take any punitive measure against the culprit. $ángó was warned that looking for it too much or punishing the offender would not be in his own interest as the outcome would never be in his favour. He was advised that he could threaten to punish the offender(s) without necessarily carrying out this threat. If this could be done, he was assured that this would lead to unprecedented foftune for him. He was also advised to offer gbg with three pigeons, three cocks and money. He was also to serve his spirit ( for the client, he/she needs to serve $angó) with one cock, bitter kola and palm-oil. $ángó complied. The next day, Egü Qdara came to $ángó and asked him what plan he had to retrieve his he-goat from those who had stolen it from him. $ángó responded that Ifá had asked him not to look for the he-goat too much, not to punish the offenders but to threaten those who had done it. EgU Qdara told $angó that he (E9ü Qdara) already had a plan for that. He urged $ángó to dress up. Sángó did. They headed for Alárá's palace (the Qba of Ilara 551


Ehti). $ángó informed Alárá that some people had stolen his he-goat and he planned to send thunder and brimstone to their homes to destroy them. Alárá pleaded with him notto do so. After much persuasion $ángó allowed himself to be persuaded and he told Alárá that, but for his intervention he would have destroyed all the culprits and their relations. The next poft of call was the Palace of Ajeró (Qba ofljerO El{ti). He repeated his threat and

he also allowed himself to be persuaded. After this, he headed for the palace of Qwárángrln of rlá, Q|óJQQ of QyQ, onrkoyi of lkOyi, AwüjalQ of I¡gOu iand, Qlqfin Adlmula of Ilé-IfQ, Amngbo of RQmg land, OtrJwóó offwó, Alákétu of Kétu, QIQwQ of QwQ and so on. He threatened to destroy all his culprits and their relations. He also allowed himself to be persuaded against taking such action. Egu Qdara then asked him to return home. He d¡d.

The next day, EgU Qdara wentto the palace of Alárá and asked him what he wanted to do to compensate $ángo for heeding his advice. After much deliberation they concluded that it would be good and very befitting for Alárá to send to $ángó the equivalent amount of 100 he-goats. EgU Qdara also went to the palaces of AjerO, QwarángrJn and all the other Qba to whom they had earlier gone to report the matters. Three days after, while $ángó was just ruminating over the fruitless journey he made to several places with Egü Qdara, the delegation of Alárá arrived. They gave him the money with the appreciation of the Alárá to a wofthy friend who would listen to the advice of his friend. A few moments after, the delegation of Ajeró arrived with money and appreciation. All the other Qba sent in their own money and appreciation. $angó could not believe his luck. He had more money than anyone in his environment. He had money to buy more than 6,000 he-goats he was full of praises for his Awo, EgU Qdara and Olódümaré. Those who were aware of the turn of event nicknamed him Awá-Itrl-lá, he-who-searched-for-his-he-goat-andbecame-prosperous-inthe-process. AféJe

n|lfg'gi oko ilQlQ-ilQlQ

ntlge'wé agbgn jlajla Márlwó Qpe n¡ O wl fún'ra wgn tglQ

ffitufu

lQlQ

Tlwgnfiñygo

DláfilnAwá-Itr¡-La Tó nl itrl oun tó sgnü

552

ll

ox"nn, uei¡

Oun yóó wa o fibg ni wqn nl kó 9e Ó gb'gbo, ó rubg Ko pér Kó jlnna f wa bá ni báyQ

f wáwo reo

Translation The breeze is it which blows the farm tress gently and quietly And the tempest is it which blows the coconut leaves strongl and violently The newly-sprout palm fronds do not inform each other Beforetheyspring up These were lfá's declarations to Awá-Itrf -Lá (He-who-searche -for-his-he-goat-and-beca me prosperous-in-the-process) Who said that his he-goatwhich got lost He must search for it He was advised to offer gbg Hecomplied Before long, nottoo far away loin us in the midstofjoy Come and behold

ire

i

Ifá says that the person for whom this Odü is revealed needs to be pat¡ent and avoid taking any pun¡tive measure aga¡nst anyone so as not to block his/her chances of prosperity and greatness

Ifá says that taking punitive measure against people by the person for whom this Odü is revealed can only lead to regret disappointments and disaster for him/her.

15.

Ifá says that there is the need to offer gbg for a strikingly beautiful lady where th¡s Odü is revealed so that hers will not be a situation where she will known for only her beauty but not with children. Ifá says that this lady's chance oi becoming barren woman for the rest of her life is very high. There is therefore the need for her to Iay less emphasis on her beauty which she really possessed but to struggle to

I

become a mother of children in her life.

Ifá advises this lady to offer gbg with eight rats, eight fish,

three

i !

553


hens, three cocks and plenty of money. Ifá also advises her to maintain chastity throughout her life and not to engage in selling her body and beauty. On this aspect a stanza in Qkanran-Mé¡) says: Ojrl mg'nilpo Almg ni Qfa Oir¡ kll rlgni tirQ kó ma kti D,lá fún Nlnl gmg Ere L'Apa Qmg lángwQ káagün bl igbá agogo Ey¡ tl wqn n| kó fi ewá sllQ Fbq qmg ni wqn nl kó 9e

Translation To have acquaintances

atfpo

And to lack one at Ofa One cannot see one's acquaintances and refuse to extend one's greetings to them

These were lfá's declarations to Nlnl the daughter of the Boa conscriptorof Apá town

The offspring of those who pluck strong charms as

if they were

calabashes used in drumming She was advised to lay less emphasis on her beauty And offer qbg so as to bear children

Ninl was the favourite daughter of the great Boa Conscriptor of Apá town. She was very beautiful. She was also aware that she was blessed with good looks. She was therefore determined to explo¡t this natural gift to the fullest. There was no extent she could not go in order to enhance her beauty and by extension, her marketability. There was no man she believed that she could not seduce. Those she could not do with her body. she would do with strong charms which her family possessed in abundance.

Anytime she seduced a man successfully, she considered it her personal conquest. She therefore concentrated on seducing the high and mighty in the community. After she had completely subdued her territory she e*ended her dragnet to neighbouring communities. It was success after success. She soon had a reputation of having her ways on any issue and with anybody in the community. 554

nI

ll

Okanran Meji

In order to maintain her status as the most desirable lady in her area, she went to the Awo mentioned above for Ifá consultation. The Awo however advised her to lay lass emphasis on her looks and concentrate on how to get married and build her own family. The Awo advised herto stickto only one man and drop all her chains of lovers and admirers. She was asked to get married before it would be too Iate for her to bear children again. She was also advised to offer gbg with eight rats, eightfish, three cocks, three

hens and money. When Nlnl heard these, she was extremely angry with Babaláwo. She considered the advice as unprecedented insult on her person. As a princess of Apá, she feltthatthe Awo had gone beyond his bound by addressing her the way he did. As someone who hailed from a home where they specialized in the preparation of potent charms and medicines she felt that there was no problem the charms could not solve. As a beautiful lady, she felt that there was no man she could not have as husband whenever she was ready. She therefore concluded that the Awo was out to insult her out of envy. She also considered the gbg the Awo asked her to offer as a means of reaping where the Awo did not sow. She simply told the Awo to get lost. She stormed out of his house and vowed never to return there. She continued her way of life without looking back. She also refused to take caution from anyone.

Mnl. The only snag was that she could not say with ceftainty who was responsible for the pregnancy

To become pregnant was never a problem for

because of her chains of lovers. As a result of this, she never wasted time in

terminating the pregnancy. The herbs for doing this were well known to her becai¡se of her family background as strong herbalists. Whenever she was infected with veneral diseases, it never took her time to find remedies to her problems. She did these for a very long time. It brought her notoriety wealth and influence. At the same time, the strong herbs she had been using over time destroyed her womb and body. By the time she proclaimed her readiness to get married; many prospective

husbands had turned their backs on her. She was however lucky to get somebody to marry her. Several years after marriage, she was not 555


pregnant. Her womb had been destroyed. She tried several herbs without success. Her father, the Qba of Apá invited several herbalists to cure her of her ailment, all to no avail. She soon realized that she had used her past actions to destroy her future. By the time she was that ready to go and offer the gbg hithefto prescribed for her so as to become pregnant, it was already too late. She was advised to learn how to live life which barren women live. It was a sad life she lived. She lived a lonely life, full of regrets and painfu I reflections. Ojrl mg'nilpo Almg ni Qfa Ojr¡ kll r{ gni tirQ kó ma kli Dlá filn Nlnl gmg Eré L'Apá 9mq láno, wQ káagün bl igbá agogo Eyl tf wqn nl kófi gwa sf$ Fbg qmg niwqn nl kó ge Oun wa fi etl óJrln gbQ ebg ó f¡ t'osl daá nü

Nlnlwáádára Nlnlsunwqn léjo Arün álblmgtl rl9eOlú'mg L'Apá yll ñkQ?

Translation To have acquaintances

atlpo

And to lack one at Ofa One cannot see one's acquaintances and refuse extend one's greetings to them

to

These were Ifá's declarations to lünl the daughter of the Boa conscriptorof Apá town The offspring of those who pluck strong charms as it they were calabashes used in drummingShe was advised to lay less emphasis on her beauty And offergbq in orderto bearchildren She heard the advice with her right ear And threw itoutwith her leftear Lo, NInI istruly beautiful And Nlnl is lovely as a snake But what about childlessness disease Which had afflicted the Chief daughter of Apá town?

Ifá advises the lady for whom this Odü is revealed to make the issue of 556

il ox"non u"¡i child-bearing her priority so as not to live a lonely worthless life in her old age. Ifá says that no wealth, no acquaintance, no influence, no preparation can insure her aga¡nst sadness and regrets at the twilight of her life on eafth-except heeding Ifá's advice.

16. Ifá advises that person for whom this Odü is revealed to be very careful in life in whatever he/she does. There are three things he/she needs to consider seriously. One, he/she needs to offer gbg against a situation where he/she will not be useful to himself/herself- that is a situation where he/she could expend all his/her energy for other people to success and accomplishment without achieving any success for himself/herselfi two, he/she needs to offer gbg against being pushed into doing what will eventually not be benefitial to him/her, but only those who goaded him/her; and three, he/she needs to offer gbg against being used and dumped by his/her presumed suppofters after they feel that he/she has outlived his/her usefulness to them - he/she may be removed from the position of authority or influence, he/she may be banned from ceftain areas and he/she may be eliminated altogether. There is the need for the person for whom this Odü is revealed to offer

gbg with one big ram a red cap or headwear and money. He/she is also advised to sever Egu Qdara with one cock. He/she must never wear a red cap or headwear again in his/her life. It is against his/her destiny. He/she may wear any other cap or headwear as long as it is not reddish in colour. On these,Ifá says: O-rQ' mi-slwáj ú -fese-tere Dlá filn Iná

Tl trlgrééj'oyée MaEte fibgniwqn nl kó9e

Translation He-who-wets-the-grou nd-on ly-to later-march-on-muddy Ground He was the Awo who cast Ifá for Iná, the fire When going to be given the title of Málété, the positio -h mself-i n-a va nta ge-place i

557

lÍa Dida: An inv¡tation to lfa Consultation

He was advised to

offergbg

Iná, the fire, was an oftspring of OgUn. He was known to be a very fierce and over ambitions person. Unfoftunately, those who were close to him had come to realize that he was merely full of muscle but with little brain. In this wise, they decided to take advantage of his big weaknesses and exploit him to achieve their selfish end. They knew that Ina could help them in cooking, drying their food and in the preseruation of other things. He could also be of help in the provision of light and so on. They were also aware that he would do allthese chores to his own detriment but they never bothered to give consideration to how to compesate him. They were aware that, being inordinately ambitious, he himself would never consider his personal safety as Iong as he was flattered and made to fell impoftant enough. One day, Afefe-lele, the Gentle Breeze, Atggün the Air, Ffr¡UfU-leQ, the Tempest, Afefe Afqyita, the Whirlwind, the Tornado, and so on approached Ina and intimated him on the fact that the elders in the community had deliberated for a long time on his activities and importance in the society. They had come to the realization that his influence in the society was so great that he was considered to be second to none. The elders had therefore decided to give him the leadership position of not only their community but of the whole world. All the elders of the world had been contacted and they had all agreed to honour him with the chieftaincy title known as the Malete-he-who-postions-himself-in a-vantage-place. They said that the elders of the whole world had sent them to come and convey their decision to him. Upon hearing this, Iná was completely overwhelmed. He was so happy and so proud of himself and his achievement that without thinking, he pledged his loyalty to them and assured them that he would not only meet their expectations, but would surely surpass them.

II,

When Iná arrived home, he explalned his good foftune and newly acquired impoftance to his wife. His wife advised him to go and consult Ifá first before commiting himself fu¡ther. He therefore wentto the Awo mentioned above for Ifá consultation even though his inordinate ambition had already blinded his eyes to see reason. He merely wished to satisfy his wife by going to the Awo because he believed that there was nothing anyone would say that would dissuade him from becoming the Málété of the whole world. 558

f;f, or"ron

,",,

In the home of theAwo, Ifá was consulted and Okanrán-Mé) was revealed. The Awo told Ina that he was about to be given a position of influence and that Ifá advised against taking this position. He was also told that those who were urging him to take this position were doing so for their own selfish reasons and that nothing good would ever come out of it for Iná the holder of the title himself. Iná was also told that Ifá advised him against allowing other people to push him into doing anything as those who were encouraging him would be the same people who would be instrumental to his destruction whenever they felt that he had outlived his usefulness. The Awo then advised Iná to think seriously before committing himself to anything and then offer qbg with one big ram, the red cap on his head and money. He was also advised to serue Egu Qdara with one cock. What angered Iná more than anything was the mention of his red cap which the Awo advised him to offer as gbq. He considered the Awo a thief for asking him to paft with his beautiful red cap. He also considered that the Awo was suffering from greed, propelled by excessive hunger by asking him to use one ram to offer gbg and one cock to serue E+u. He made up his mind never to waste his resource on this gbg. As regards the advice of the Awo that he should not take up the position, Iná told the Awo that he did not vie for the post and that those who knew his worth in the community grouped themselves together from all over the world and honoured him with the He told the Awo that if he, the Awo was envious of his achievement, then the Awo could go and meet the council of elders for his own title. He warned the Awo that if he or any other envious individuals or groups like him should try to stop him from becoming the Málété of the world, he would spare no weapon at his disposal to use in their destruction.

title.

On the day fixed for the installation ceremony AfQfQ-lele, Ffúüfü-lQlQ, I!, Afefe-Afefiká and so on were present. They installed Iná as the Málété of the world with pomp and pageantry. Iná was extremely happy. He expended a lot of energy on that day to the satisfaction and advantage of his king-makers. Since that day, Iná knows no rest. Neither did he know any day's peace of mind. He was working day and night. Yet Iná had nothing to show for it.

Others were enjoying, Iná was suffering. Others used him for cooking, 559


drying straightening or bending of metals, patching things, lighting and burning, etc. Afefe-lele, ffrfUfU-tele, IJI and so on, were the ones who urged him on to do all these. Sometimes, Iná overdid things by burning people's farms, houses and other propefties; those affected knew him to be a notorious being.

It soon reached a stage that Iná was recognized by all with his red cap. Anywhere he was, instead of being liked and respected, he was being feared and scorned. Those whom he was producing light for to see their ways through treated him with caution. In all these, Iná could not see himself.

At a stage, he began to complain loudly. Those who installed him also began to see him as a big nuisance. Then, after they had used him to their satisfaction, they decided to dump him when he had outlived his usefulness. I¡), ffuufu-qq, Afefe-lele, and Ojo, the mighty Rainfall, combined together to put off the light of Iná. They produced a very strong mind which induced heavy rainfall who descended and removed the red cap

oflná.

That was how Iná died in the hands of those who installed him. Shortly before his death, Iná remembered the warning of the Awo and his advice for him to use his red cap to offer gbg which he refused to do. He regretted that the red cap eventually became the reason why people loathed, feared and scorned him. It was also the thing which was instrumental to his untimely death. Iná died, full of regrets when it was just too late to make amends. O- rq' m¡

-slwáj ú -fesQ-tgrQ

Itlá fi¡n Iná Tl trlg

rééj'oyée Málété

fbg niwQn nl kóge Ófetf oJún gb'ebg

ófit'osldáá nü ErolporerOQfa FO rl'fá ijó nnl bfltl ñ Qeo Inátowáá j'oyeeMaEté Eeyan tófi Q j'oyé Nnáá

lófggpao

560

n!

fil okanran

Mei¡

Translation He-who-wets-the-g round-on ly-to-later-ma rch-on-muddy Ground He was the Awo who cast Ifá for Iná, the fire When going to be given the title of Malete, the positio -himself-in-a vantage-place He was advised to offer gbg He heard the advice with is right ear And threw the advice awaywith his left Travelerstolpoand Qfa Just imagine the consequence of the advice (given by the Awo and reject by the client) Iná, who was given the title of Mebté Thosewho installed you Were the same people who blew you out of existence

Ifá warns the person for whom this Odü is revealed to be real¡st¡c at all times. He/she must never allow anyone to push him/her into doing anything and must not allow pra¡se-s¡ngers and flatterers to use sweet tongues to cajole him/her into doing anything aga¡nst his/her wish or that which is not in tune with reality. Those who flatter him/her to do this would be the same people who would eventually plan his/her downfall. This is because the people have no patriotic reason for urging him/her on except their own personal agenda. The moment he/she had outlived his/her usefulness to them, they would find a way to eliminate him/her and look for someone else to use for their selfish objectives.

AB9Rú

Asgvr

561


B.

OF SKANRAN-MEJI FOR THOSE BORN BY THIS ODÜ DURING ITOSEOAYE OR

SIGNTFTCANCE ITFLÓDÜ

Qkanran-Méjl children are by nature very l¡keable people. They are usually loved and adored by all. They usually reached the peak of their achievements in life through their being loved by those around them. They should however not forget that many people who love them may be for their own selfish end. In this wise, Qkanran-Méil children need to be sensible at all times and they need to reflect on all events as deeply as possible before they conclude that the love being shown to them by others are genuine love and not out of selfish desires.

The people born by this Odü shall be very popular they shall succeed in life and their popularity shall extend far beyond their places of abode. They shall however not be able to reach the peak of their success where they were born, but rather, they shall succeed outside their places of bifth. Qkánran-Méil children also have the tendency to owe their loyalty and allegiance to the areas where they succeed more than the areas where they were born. They are also usually at home anywhere they settle down to live. For this reason therefore, they do not find it difficult to make friends and acquaintances in a new environment. They also receive more honour; respect, care and recognition anywhere they settle than in the areas where they are born.

Qkánran-Méjl children have leadership qualities due to to their close association with $ángó, they tolerate people a lot. They are easily carried away with praises, flattery and sweet words. These notwithstanding however they can be very stubborn, obstinate and highly unreasonable if they chose to be.

They are more often than not, unpredictable and highly emotionally unstable. For this reason they may blow cold one moment and the next momentthey may be seen blowing hot. People born by this Odü, males and females are great traders. They succeed in trading and merchandise. They are also great travellers. They 562

Ei

or"ron u'¡i

may go into, and succeed in marketing, purchasing and supplies, banking, farming, fishing and manufactur¡ng. They may open stores and supermarkets. They may have their own warehouses and succeed in them. They can also succeed as Ifá priests' medical herbalist, occultists and clairuoyants. They may also go ¡nto medical or para-medical lines such as medicine, pharmacy, nursing, mid-wivery, orthopaedic medicine, gynecology and neurology. But wh'atever line they choose, they must never forget that they need to guard jealously their professional ethics so as not to subject themselves to ridicu le a nd pu blic odi u m.

Qkánrán-Méjl male children make good husbands. They know how to pet their wives. They also respect their wives feelings and emotions. In the same vein. Qkanran-Mé) female children also make good housewives. They know how to take care of their husband's children and homes. They are very homily. They work hard and respect their husbands and their relatives. They also enjoy the suppoft of their husband's relations due to their own attitudes towards them. They are however prone to being very jealous but with understanding on the part of their husbands, this will never constitute any threat to their home and to the love they have for their husbands which their husbands also reciprocate. Barring any unforeseen circumstances, Qkanran-Méjl children, males and females are bound to have a happy and rewarding married life.

They are also to have good and influential children. They also have the tendenry to give bifth to twins. These children will be popular and their reputations will extend beyond the shores of their communities. For the children of Qkanrán-Méjl, victory over adversary is assured. Those who conspire against them shall regret ever doing so. Those who plan to take advantage of their inadequacies shall also regret. In the same vein, they are not expect to take advantage of or conspire against anyone. If they do, they are bound to suffer.

Qkanrán-Méjl children also have the misfoftune of being betrayed or led astray by their confidants and trusted ones. For this reason therefore, it is advisable for them to tarry a little before they place their trust in anyone. They should also not betray the trust that their confidants have in them. 563


Whoever does this shall suffer exposure and humiliation.

They also have the tendency to lose things very dear to their heaft. This may be stolen or misplaced by their trusted friends. It is advisable for them not to go all out in finding the lost item or the person(s) who had taken it. The consequence will not be pleasant. They may however threaten to find and expose the culprit and limit their effoft at that. This will lead to good foftune and success for them. On the whole, Qkanran-Mé) children must never think evil, speak evil, do evil or be rude to elders. They must never treat elders or their colleagues with scorn or disdain. They must always show respect, care, love and understanding to elders and their colleagues. Their lies success and accomplishment. Their lies happlness and achievement. By so doing, they can never regret.

c.

AFFTLTATED rRúNM9LF AND MEJI CHILDREN

oRISA OF SIGNRAN-

t. Ifá - For protection, success, longevity and overall well-being 2. orf - For protection against adversary and for financial success. 3.

4. 5. 6. 7. 8.

9.

D.

Also for suppoft and longevity $ángó- For protection, for leadership, victory and for success. Also for child-bearing 9ya - For childbearing, for love and adoration and for leadership Egu Qdara'- For victory over adversary and for support Ibejl (Twins Deity) - Forchildbearing and forgenera|support pgbe- For childbearing, for genercl adorátion and for support Egúngún - For childbearing and generalsuccess Odü For a good spouse, for financial success and for love and adoration.

TABOOSOFQTGNRAN-MEJICHTLDREN

1. Must noteat sheep - (both ram and ewe) - to avoid losing the support of $ángó and Qya and to avoid childlessness

\l

or"non *",,

2. Must not eat cock - to avoid being curse by elders and those 3. 4. 5.

6.

in

pos¡t¡ons of authority Must not touch cockroaches and sp¡ders - to avoid being deprived of leadership positions and other positions of responsibilities Must never conspire against anyone - to avoid being humiliated and disgraced Must never steal other people's property - to avoid being exposed and disgraced Must never expose self to rainfall, strong wind or tempest - to avoid

being led astray and being used to satisff other people's

selfish

designs and manipu lations 7. Must never eat any of the monkey family - to avoid the wrath of the Twins Deity. 8. Must not play with or kill ants - to avoid problem of childbearing. 9. Must not eat snake - to avoid the problem of chlldbearing (especially women) lO.Must not use red cap or headgear - to avoid being led astray or being used and dumped. To also avoid doing something that may lead to self destruction 11. Must not use paftridge - to avoid sickness for the whole household the same time 12.Must not use Brown or King Rat - to avoid childlessness

at

E.

POSSIBLE NAMES OF OTANNAN.MEJI CHILDREN

Males

I. Adeggkan - The crown is one ¡¡. Odublyff - Odü begotthis ¡¡¡. Ire-ni-n-ó-kOÓ - I willcome across ire iv. $ángóblyff - Sangó begotthis v. Ifágbénjó - Ifá has made me to dance Females

i. ¡¡.

Odü9Qkán - Odü is one

Odügglá

-

OdU has made honour

565

,

I

lfa D¡da: An ¡nv¡tat¡on to lfa Consultaüon

ii¡. iv. v.

Iréwglé

- Ire has entered the house

Q¡ák?lé Omolóhun - The child of the owner

566

Chapter 9

OCÚNOA ME¡I

ll ll ll ilil

Chapter Nine

OC(IruDA MEJI (Alias: Ejl Oko)

A. 1.

Ifá says that it foresees the Ire of accomplishment for the person for whom OgUnda-Ué¡) is revealed. Ifá says that this person shall be wealthy; he/she shall be loved and adored; he/she shall be blessed with good children, shall have good health, and shall live long and in happiness.

Ifá says that all the Ire of the person for whom this Odü is revealed are in the hands of Ifá. He/she needs to serue Ifá diligently and Ifá shall in turn shower blessings on him/her. There is the need for the person for whom this Odü is revealed to offer gbg with four rats, four fish, two hens, two cocks, two pigeons, two guinea-fowl and money. He/she also needs to serve Ifá with two rats, two fish, one hen and one guinea fowl. On these,Ifá says: E

máa seé ñsó

Aómáawobigótigeésl Dlá

filn Eléréré Ogogo

9mq abápó ire gbogbo wqñtl-wgnti Igbatl ó ñt'órun bQ wá'lé ayé fbg ni wgn nl kó wáá $e

ló,

wQ Olódümaré

Translation Continue to do what you are doing We shall see whatyou shallaccomplish in it This was Ifá's declaration to Eléreré OgOgO Offspring of hewho hasthe bag fullof alllrefrom Olódümaré When coming form Qrun toA

568

l!

ogunaa ue¡i

He was advised to offer gbg

Eléréré Og0gO was com¡ng from heaven into the world. He wentto choose his destiny. He was given all the Ire in life - a successful career, wealth, a loving and lovely spouse, good children, several houses, good health,

victory over adversary long life and happiness. In order to ensure the security of all these lre, they were placed in the hands of Ifá for safe keep. While on eafth, Eléréré Og0gó went to the Awo mentioned above to inquire about his success chances, would he succeed in life? How would he attain his success? How great would he be in his life? Would he have someone he would love sincerely and who would genuinely love him too? Would he be blessed with loving lovely and loveable children? Would he be blessed with good health and sound mental aleftness? Would he be wealthy enough to build his own house in his life? Would he live long?

All these questions the Awo answered in the affirmative. They also told him that he would not only succeed in life, but other people would be gauging their own success with his own. Others would also be praying to Olódümaré to make them as successful as Eléréré 0gOgO. He was however advised to move close to Ifá as all these achievements and all other Ire are in the hands of Ifá. He was also advised to offer gbg with four rats, four

fish, two hens, two pigeons, two cocks, two guinea fowls and money. He was gqually advised to serve Ifá with hro rats, two fish, one hen, and one guinea fowls. Allthese, Eléréré 0gOgO complied with. He

also became an ardent Ifá follower. He was even fanatical about his belief in Ifá. Those who noticed this began to watch him closely in order to see what would be the outcome of his close association with Ifá. Eléréré 0gógO on his part would never take any step without adequate Ifá consultation. To his boundless joy, there was nothing he asked for, that he did not accomplish. It reached a stage that Eléréré OgOgó was nicknamed 'Eléréré 0g0gó gmg abápó ire gbogbo wQñti-wgnti I'QwQ Olódümaré'

'Eléréré 0gOgo, offspring of he who has the bag full of all Ire from Olódümaré'. Everybody's belief was that whenever he needed anything he would simply go and deep his hands into the bag full of all the good things of life provided for him by Olódümaré. 569


Before long, everybody began to use Eléréré 0gOgO as their prayers reference to the Deites and Olódümaré to give them as He had given Eléréré 0g0gó. Even if they wanted to get married or beget good children, or build a house, or even transact any business at all, they would pray to Olódümaré to let these things be as successful as those of Eléréré Og0gó. Eléréré Og0gó in his own case was full of joy, and gratitude to his Awo, Ifá and Olódümaré.

I maa Seé ñgó

Aó máa wo bigOti gees{ Dláfirn Eléréréogogó 9mg abápO ire gbogbo wQñtl-wgnti I'Qwg Olódümaré Igbaü ó rtt'Qrun bqwá'léayé Fbq ni wgn nl kó wáá 9e Ógb'Qbgrórrl'bo MotQ'wg kl gfiln mi nl'reajét'émi o Elérere Ogogo o dé o Qmq abápO irewqntl-wgnti I'qwq Olódümaré Mo t'ewq K e filn mi nl're aya t'émi o Eléréré OgOgó o dé o Qmq abapO ire wqntl-wgnti I'gwq Olodümaré Mo tg'wq kl g fún mi nl're gmg t'émi Eléréré OgOgó o dé o 9mg abapO ire wqntl-wgnti I'QwQ Olódümarc Mo te'wQ kl g filn mi nl're álkrl t'émi o Eléréré Ogogó o dé o gmg abápo ire wOñtl-wgnti l'ó, wq Olódümare Mo tg'wq kl g fitn mi nl're gbogbo t'émi o Eléréré OgOgo o dé o gmq abapo ¡re wqñtl-wgnti I'qwq Olódümaré

Translation Continue to do what you are doing We shall see whatyou shall accomplish in it This was Ifá's declaration to Eléreré OgOgo Offspring of he who has the bag full of Ire from Olódümaré When coming from Qrun toAyé He was advised to offergbg He complied I stretch my handsto receive myown wealth Here comes Eléréré OgOgO

574

li

.

osunaa ue¡i

Offspring of hewho hasthe bag fullof irefrom Olódümaré I stretch my hands to receive my own spouse Here comes Eléréré Og0gó. Offspring of hewho hasthe bag fullof Irefrom Olódümaré I stretch my handsto receive myown children Here comes Eléréré Óg0gó Offspring of he who has the bag full of Ire from Olódümaré I stretch my hands to receive my own longevity Here comes Eléréré OgOgO Offspring of hewho hasthe bag fullof Iref¡:om Olódümaré I stretch my hands to receive all the Ire in life Here comes Eléréré Og0gó Offspring of hewho hasthe bag fullof alllrefrom Olódümaré

Ifá says that the person for whom this Odü is revealed shall be blessed with all the Ire in life. He/she only needs to move close to Ifá at all times as all these Ire are in the hands of Ifá to be g¡ven to him/her whenever and if ever he/she asks forthem.

2.

Ifá says that the person for whom this Odü is revealed shall not only acqu¡re all the Ire in life, but shall get them in a very delicious way and at the most appropriate time. Ifá says that as Ifá holds all the Ire in life securely for him/her, so also is it that Qbatálá ensures that he/she get them at the most appropriate periods and in the most delicious manner. Ifá saysthatthe life of the person forwhom OgUnda-wéj is revealed shall be sweet and enjoyable. Ifá says that Qbátálá shall add honey into his/her life. He/she shall be able to attain his/her hea¡t's desires at the time that he/she would enjoy them most. He/she shall never regret in life.

Ifá advises the person for whom this Odü is revealed to offer gbg with honey, bananas, sugar, alcohol and all sweet fruits and money. He/she is also advised to serve Ifá and QbaHlá with 16 sna¡ls each and all-sweetfruits. On these aspects Ifá says:

571

lfa Dida: An ¡nvitaüon to lfa Consultat¡on

Pank$rQwEnjqn-wqnjón Awo inu lgbó Dlá firn ooganla oséeremagbo Tl yóófi aládünfiln lréké f;bg ni wqn nl kó wáá 9e

Translation PankQrQ wQnjqn-wQnjQn, the feeble

willow isthe Awo of the forest

He was the Awo who cast Ifá for OOganla OsQQrQmagbO

Who shall give sweetness tolréké, the sugarcane He was advised to offergbg

Iréké, the sugarcane, was specially chosen by ORganla QSQQTQmágbo as his favourite. He therefore planned to make her the sweetest of all the canes. For this reason, ORganla Qgeeremagbó went for Ifá consultation in the house of theAwo mentioned above. The Awo advised Onsanla QpQQrQmágbó to offer gbg with honey and all the sweet fruits he could lay his hands upon. He did. Soon after this, he was able to give Iréké the sweetness that no other cane could ever boast of.

Ireké had riches, she was sought after, she had her own appropriate spouse and children atthe most appropriate period, she made the swampy and savannah areas her abode, she lived long; she was highly respected and honoured. Allthose who knewlréké were praying to Olódümaré, Ifá, and Oógánlá to make their lives as sweet as that oflréké. For these,Iréké had every reason to be grateful to Olódümaré her creator, Ifá and Qbatálá her benefactors who had specially chosen her for this rare favour and privileges. She was therefore singing, dancing and giving praises to them always. PankgrQ wQnjQn-wQnjón Awo inu Dlá firn ooganla Sgeeremagbo Tl yóó fi aládün fún lreké fibg niwQn nl kó wáá ge

lgbo

Ógb'gborórú'bg

Tl a bá l'ájégnil'O,wq $ebl aládün ara gni ni o orlgáñlá QgQQrQmegbO ló f aládün fi¡n Ifá je n r'ádr¡n ara á mi jg o Bl a bá l'áya gni n1lé $ebl aládün ara eni ni o

572

lréké

il Orlgárrlá QggQrQmagbo lófaládün Ifá je n r'ádün ara a mi jq o Bl a bá l'gmg gni n'llé Sebl aládün ara eni ni o Orlganla QgQQrQmagbo ló f atádün Ifá jq n r'ádün ara á mi jg o Bl a bá l'ógbógni l'áyé $ebl aládün ara gni ni o orlgáñlá Qqeeremagbo ló f'aládün Ifá jq n r'ádün ara á mi jg o Bl a bá nl'regbogbo I'qwq $ebl aládün ara gni ni o Orlganla o+eeremagbo ló f'aládün Ifá j€ n r'ádün ara á mi jg o

ogunaa ue¡i

fún lréké

filn lréké

filn lréké

fitn lréké

Translation PankQrQ wqnjQn-wQnjQn, the

feeble willow

is

the Awo of the forest

He was the Awo who cast Ifá for OOganlá QgQQrQmagbO

Who shall give sweetness tolréké, the sugarcane He was advised to offer ebo

Hecomplied If one has one's wealth It is surelythe sweetness of one's person qbatálá is he who has given sweetness tolréké Ifa please let me enjoythe sweetness of my person If one has one's own spouse It is surely the sweetness of one's person QbaHlá is he who has given sweetness tolréké Ifá please let me enjoy the sweetness of my person If one have one's own children in life It is surely the sweetness of one's person Qbaffilá is he who has given sweetness tolréké Ifá please let me enjoy the sweetness of my person If one has long life in one's life It is surely the sweetness of one's person Qbatálá is he who has given sweetness tolreke Ifá please let me enjoythe sweetness of my person If one has all the good thing of life It is surely the sweetness of one's person Qbatálá is he who has given sweetness tolréké Ifá please let me enjoythe sweetness of my person

Ifá says thatthe person for whom this Odü is revealed shall succeed in life

573


because he/she has been specially chosen by Ifá and QbaHlá. He/she shall live a very delicious life as his/her life shall be as sweet as sugarcane juice.

3.

Ifá says that it foresees all the Ire in life for the person for whom this Odü is revealed. Ifá says that he/she is expecting some great things that will change his/her life for the better; lfá says that all of these things shall come to the person for whom this Odü is revealed. Ifá says that he/she shall get all these things within 30 days. Ifá says that there is the need for the person for whom this Odü is revealed to offer gbg with money and to serve Ifá with one kolanut with four valves per day for 3O days. If says that before this ritual is completed, he/she would have achieved all what he/she had set outto achieve. On this, Ifá says: KanranjQngbQn I'gbawgn nfnU igbó Dlá fil n Baba-Af é, yl ntl-j ggbQn-obl Igba ü ñsunkrln o, wq Oun ó tó're fbg ni wqn nl ko ge

Translation KanranjQngbQn rope is the king (of ropes) in the forest

This was the Awo who cast Ifá for He-who-reclines and -consumesthirty-kolanuts When lamenting his inability to achieve all Ire in life He was advised to offer qbg -AfQt'l nü -jqg

-ob),

he-who- recl i nes-a nd-consu mes-th i rty-kola nuts had several things on his mind. He was pursuing many things but none of them had manifested. Much as he tried, all his effofts were to no avail. This brought frustration to set in. He was however advised to go and consult Ifá. He did. Ba ba

bQ n

The Awo told him that he would achieve all his heaft's desires within 30 days. He was advised to offer gbg with money and to serve Ifá with one

574

i!

osunaa ue¡i

kola nut per day for 30 days. He complied. As he began to serve Ifá with one kola nut daily, all obstacles broke down and he was able to achieve all what he had set his mind and hands on. By the time it was 30 days he was already a very happy person. He was thus singing, dancing and praislng his Awo and Ifá. KanranjQngbgn l'gbawgn nlnu igbó Dlá filn Baba-Af'$ylntl-jggbQn-obl Igba ü ñsunkún gwq óun O tóte Fbgniwgn nl kó9e Ógb'gbo, ó rrl'bg Ero lpo, ero Qfa Kó tóó fqyln tl j'ggbQn obl tán Ire gbogbo a t'ó, wQ Awo

Translation KanranjQngbQn is the king of ropes in the forest This was the Awo who cast Ifá for Baba-AfQt'inü-jQgbQn-obl When lamenting his inabilityto achieve all Ire in life He was advised to offer gbg He complied Travellers tolpo and Qfa towns Before he reclined to complete eating the 30 kolanuts And Ire in life are within the reach of the Awo

Ifá says that all ire in life shall be given to the person for whom this Odü is revealed. All these Ire shall be achieved within 30 days. However, this is not to say that the person for whom this Odü is revealed needs not pursue his/her goals with as much zeal and enthusiasm as before in order to achieve his/her heaft' desires. This only means that all hindrances or obstacles shall give way and allow the person for whom this Odü is revealed to exercise his/her energy and talents to make his/her dream come true.

4.

Ifá says that the person from whom this Odü is revealed is about to buy something to add to his/her business or this person is about to employ someone to the work force in his/her business. Ifá says that the person for whom this Odü is revealed should not hesitate to do

so. What he/she has in mind shall not only bring success, fame and 575


popularity to him/her, it shall equally open his/her eyes to new ideas and new ways of doing things.

Ifá says that there is the need to offer gbg with three p¡geons, three hens, three guinea-fowls and money. After this, he/she needs to serve Qsanyln with one cock and two kola nuts. By so doing, Qsanytn will show him/her the path of success and accomplishment. Astanza in Ogunda-Mé¡) says: Gbinrin bl Bl

ltl

ltl gbinrin

D,lá

fitn Qrunmllá

Ifá ñlqQ ra Qsanyln I'Qrú fbg ni wQn nf kó 9e

Translation Gbinrin bf lü Bf )tl gbinrin These were the Awo who cast Ifá for Qrúnm)lá When going to purchase Qsanyin as his slave He was advised to offer gbg Qrúnmllá was a very successful and highly accomplished Babatáwo. He had several clients whom he used to attend to on a daily basis. It soon reached a stage that he could not cope with the daily chores all by himself. He therefore decided to go and buy a slave which would be assisting him in his day-to-day activities, Before he went to the slaves market, he summoned his two students mentioned above for Ifá consultation: would it be wise for him to buy a slave at that time? Would the slave be of benefit to him? Would it not be wise for him to continue to cope as much as he could or to simply look out for apprentices who would be assisting him to run errands and look out for things for his numerous clients? The Awo told Qrrlnmllá that he was about to go and expend his money on something he wished to enhance the peformance of his business activities, he was urged to go ahead and do it as it would help him a great deal and would open his eyes to other technological aspect of his work. He was advised to offer gbg with three pigeons, three hens, three guinea 576

t¡ It tl t,

fowls and money. Qrúnmllá complied and set out

Ogunda Meji

on his way to

E¡Igbómgkün market.

In the market, he saw Qsanyln in chains. He was brought into the market to be sold as slave. Qrúnm'llá made up his mind to buy him because they were related and they were colleagues right from heaven. They haggled over the price and eventually, he bought Qsanyln and brought him home. On their way home, he explained all what he had in mind before he decided to come to E¡)gbómgkün market to buy a slave to Qsánfln. Qsányin told QrUnmIlá that he would be ready to assist Qrúnmllá in his work and that he would forever be gratefulto QrrJnm)lá that he was the one who bought him as a slave and not someone else. The following day, Qrunmllá wanted to go out. He instructed Qsan$n to clear the weeds in his backyard so that snakes and other reptiles would not be creeping into the house. When Qrúnmllá returned home, he met, to his

utter surprise, the whole backyard weeds virtually untouched. He summoned Qsanyin to enquire from him why he failed to carry out his instruction. gsanyln responded that he had not seen any weed to clear because all the shrubs, weeds and grasses he found in Qrúnmllá's backyard

were of spiritual, medicinal or occult significance. He was asked to expatiate on his statements, Qsánt'in took Qrúnmllá to his backyard and began to point out, one by one, all the weeds shrubs and roots there-in and

then told Qrúnmllá of their significance. Qsanyln said 'this is a leaf of prosperity, which one will I cut off?'. He would point to another leaf and say 'this one is for good health, which one will I cut off?' He would point to yet another and say. This is for long life, which one will I clear away?". He went on and on until he moved round the whole backyard. There was no lea[, root, shrub or weed that was of no significance. Hitherto, Qrúnmllá had never employed the use of herbs, leaves, roots or shrubs in his work. He had all along been using lyQrosün and incantations to do his work. He then reasoned that it would not only be possible and practicable to combine herbs and roots with enabling incantation in his work, it would equally be useful and more effective. In this wise, Qrúnmllá convefted Qsán;iin from a slave to a business partner. Qsanyln then began to prepare herbs and roots for various ailments while Qrúnmllá would recite 577


the incantations in order to make them more effective than ever before. The result was unbelievable. It not only enhanced the efficacy of Qrrlnm)lá's works, it equally lifted him up in the society. This achievement came about as a result of Qsany'ln's introduction of herbs and root to Qrúnm)lá. As from that day until today, it is difficult to separate herbs and their enabling incantations. Anyone, be he/she, an Ifá priest or priestess,

herbalist, occultist and so on that combines herbs and roots with incantation is simply making use of the combine effofts of esanyln and Qrunmllá. Both of them were thus happy, singing and praising Ifá and Olódümaré. Gbinrin bl ltl Bl ltl gbinrid Dlá fún Qrrtnmllá Ifá rtlQq ra Qsanyln I'Qrú fbg ni wQn nl kó 9e Ó gb'Qbo, ó rú'bo Eyl ewe aje Gbinrin bl ltl Bl ltl gbinrin Ewo ni n ó ro nü? Gbinrin bl ltl

Bl ltl gbinrif Eyl ewe aya Gbinrin bf ltl Bl ltl gbinrin Ewo ni n ó ro nü?

Gbinrin bl Bl

ltl

ltl gbinri{

ewe gmg Gbinrin bl ltl Bl ltl gbinrin Ewo ni n ó ro nü? Gbinrin bl ltl Ey,l

Bl ltl gbinri{ Eyl ewe álku Gbinrin bl ltl Bl ltl gbinrin

Ewo ni n ó ro nü? Gbinrin bl ltl

578

I! Bl

ogunaa uej¡

ltl gbinri{

Translation Gbinrin bl ltl Bl Itl gbinrin These were the Awo who cast Ifá for Qrrfnm'ilá When going to purchase O5an¡n as his slave He was advised to offer gbg He complied This one is the leaf of riches All hail Gbinrin bl ltl And Bi'lü gbinrin Which one should I clear out All hail Gbinrin bl ltl And Bl )tl gbinrin This one is the leaf to acquire spouse All hail Gbinrin bl lü And Bf 'lü gbinrin Which one should I clear out? All hail Gbinrin bl lü And Bf ltl gbinrin This one is the leaf of child bearing All hail Gbinrin bf ltl And Bf 'ltl gbinrin Which one should I clear out? All hail Gbinrin bl ]tl And Bf Iü gbinrin This one is the leaf of longevitY All hail Gbinrin bl lü And Bi'ltl gbinrin Which one should I clear out? All hail Gbinrin bl ltl And Bi )ti gbinrin

Ifá says that the person for whom this Odü is revealed shall benefit from a business proposal put forward by his/her subordinate. He/she should avail himself/herself of new ideas and new ways of doing things in order to reap th¡s benefit.

5.

Ifá says that it foresees great accomplishment for the person whom this Odü is revealed. Ifá says that there is going to be huge success 579

lfa D¡da: An ¡nvitat¡on to lfa Consultation

in a joint venture in which he/she is involved. Ifá says that for this venture to succeed, these must be available both technical and cap¡tal resources. The person for whom this Odü is revealed has only one paft of the resources while his/her paftner has the other. Since one complements the othel there is the need for cooperation and mutual understanding. There should be no room for quarrel or disagreement. There is going to be success and accomplishment for the two people or groups involved in the venture. In the light of this, there is no reason why both of them should not be plain and honest in their dealings with each other. There is no reason why they should not be straight-fonruard when it comes to sharing the profit which accrue to them in this venture.

Ifá says that there is the need for the person for whom this Odü is revealed to offer gbg with two pigeons, two guinea fowls, two cocks and money.

There is also the need to serve Ogrln,

Ifá and Orl with

one

catfish to serve the Ori of the person for whom the Odü is revealed the - the fish shall be cut into three parts the head shall be used

middle shall be used to serue Ogun; while the tail end shall be used to serve Ifá. A stanza in support of these statements says: Iyá ñlá ab'arafunfun Dlá firn Baba Anlbú-ma-lQgbün-ún Eyl tó ñbq láárinlnirá káká Fbq ni wqn nl kó 9e

Translation The biglya ffee with its whitish bark He was the Awo who cast Ifá for He-who-has-a-pond-but-did-not-havea-drainer When he was in the midst of trouble and ill health He was advised to offer gbg

Baba Aff bU-ma-lQgbü n-ú n (He-who-has-a-pond-but-did-not-have-adrainer) was very ill. When he was at the verge of death, he went for Ifá consultation on what to do for him to regain his health and vitality from Tya nla ab'ara funfun'. The Awo informed him that he would

580

!! ogunaa ue¡i surely be well aga¡n if he could offer gbg and serue his OÍ. The Awo advised him to offer gbg with two cocks for victory over ailment, haro guinea fowls for comfoft and peace of mind and money. He was also advised to serue his Of with the head of a big catfish. Baba Anf bú-má-lQgbün-ún secured allthe gbg materials that same day and the gbg was offered for him. He also sent his flrst son to his farm where he had a pond containing catfish to go and secure the fish for him to use to

serve his OÍ. The son left for his farm immediately. The snag however was that he had nothing on him with which to drain the water in order to catch the fish in the pond. Iya ñlá ab'arafunfun Dláf¡rn BabaAlQgbün-ún má nllbrr EÍ tó fe, ylntl m'ójrl gkún sünráhün ajé gunrugu fibg ni wQn nl kóge

Translation The biglya ffee with its whitish bark He was the Awo who cast Ifá for He-who-has-a-drainer-but-does-nothave-a-pond When he was lamenting his inability to have wealth He was advised to offergbg

In the case of Baba AlQgbün-ún-má-nfbü (He who-has-a drainer-but-doesnot-have-a-pond) he had tried his hands on several business ventures without success. He was just living from hand to mouth. It reached a stage that to get the means to feed himself and his large family became a

great problem to him. Tired of this type of living, he went for Ifa consultation in the home of the Awo mentioned above in order to find solution to his problem; would he ever succeed financially in his life? The Awo assured him that he would succeed in life and that all his problems shall soon be forgotten if he could endeavour to offer ebo. He was advised to offer gbg with two pigeons and money. There was also the need for him to serve Ifá with the tail end of a big catfish. Baba AlQgbün-ún-má-nlfbú got the pigeons and money that same day and his Awo offered the ebo for him. He also sent his first son outto secure 581

, t

¡

lla Dida: An ínvitation to lfa Consultation

a big catfish for him with which to serve Ifá. The snag here however was that even though he had a good drainer with which to drain water from a pond, there was no pond of his owr'l,

While he was ruminating over his problem he met the son of Baba Affbtlmá-lQgbün-ún who was also thinking furiously on whatto do to catch a big catfish for his father's usage. Both of them discussed and before long, they struck an agreement. Both of them went to the farm of Baba Anlbúmá-lQgbün-ún to drain the pond with the implements of the son of Baba AlQgbün-ún-má-nf brl in order to share the fish that they would catch at the end of the exercise. They reckoned thatthey would be able to catch at least 500 fish because it was a big pond. Before long, they set to work. They worked non-stop for several hours. When they completed the work, they found to their utter dismay, that there was only one big catfish in the pond-even though there were other types of fish therein. Seeing this development the son of Baba Affbr1-má-lggbün-r1n declared that it would only be fit and proper for him to take away the only catfish since his father owned the pond where the fish was caught. The son of Baba AlQgbün-rln-má-nfbú retorted that without him, the fish could never be caught since his partner had nothing with which to drain pond and catch the fish. For this reason therefore, he declared that he was the rightful owner of the only big catfish caught in the pond. Before long, big fight ensued. They fought and fought and fought. Nobody was around to settle the matter for them. They were still on this fight when OgUn was passing through the farm on his way to somewhere. He met the two of them panting and exhausted. He asked them to tell him what caused the fight. The son of Baba AffbtJmá-lQgbün-ún said that his father was very ill at home; Ifá had been consulted and the appropriate ebo had been offered. The only thing remaining was for his father to se¡ve his Of with the head of a big catfish, which they had just caught in his own father's pond. Since they could not catch more that one catfish, he felt that his friend would consider his father's condition and allow him to take away the catfish in order for his

582

i!

ogunaa ire¡i

father to use it to serve his Of and regain his health. But his friend in his callousness would not want to hear of this. He said his friend's father was only poor but not ill. He therefore impressed it on Ogun to prevail on his friend to let him take awaythe catfish and save his father's life.

After listening carefully to the explanation of the son of Baba Anlbu-malQgbün-r]n, 0gr1n ask the son of Baba AlQgbün-ún-má-nfbrl to nairate his own story. In his own case he explained that his father was very poor. He could not maintain his family. His father therefore consulted Ifá for solution. His father was assured that he would succeed in life. The Awo recommended gbg for his father which was promptly offered. His father was also asked to serve Ifá with the tail end of a big catfish. This was how he broughtout his draining implements to use to drain the pond in the farm of his friend's father. Since only one big catfish was caught, his friend ought to realize that without his implement, there was no way the fish could have been caught. He stated fufther that his friend had never experienced poverlry and want before in his life. Consequently, there was no way he could appreciate the fact that no illness was as great or as incapacitating as povefi. He had been experiencing the effect and agony of povefi lane fofthwith. But since his friend was heartless, wicked and unsympathetic, he would not want him and his family to succeed financially in life. He too mounted pressure on Ogrtn to order his friend to let him take away the catfish in order for him and his family to break the povertyyoke once and forever. Ogun considered the two arguments and declared that both of them were simply blind to reason and they were unrealistic in their arguments. He said that since they could cooperate to work together, they ought to be realistic enough to know that they would share the proceeds of their joint venture together. He declared that from their explanations, none of them needed the whole catfish and that the paft needed by one would not affect the other. Ogun simply brought out his sword and cut the catfish into two. He gave the head paft to the son of Baba Anlbú-ma-lqgbün-ún to take home for his father to serve his Ori and gave the tail paft to the son of Baba AlQgbün-tin-má-nfbú to take to his own father to use to serve Ifá. They both went their separate ways. I 583


Before long, Baba Affbú-má-lQgbün-ún regained his health and Baba AlQgbün-rin-má-nfbú became prosperous. All of them were very happy and grateful to Ogrfn, Ifá, Ort and their Awo. They were thus singing, dancing and praising Olódümaré. Iya ñlá ab'arafunfun Dlá fün Baba AnlbU-ma-lQgbün-ún Eydtó rtbg láárinlnirá káká f,bg ni wgn nl kó 9e Ógb'Ébqrórú'bg Iyá rrlá ab'ara funfun Dlafi¡n BabaAlQgbün-ún má nllbr¡ Eyl tófé,ylntl m'ójrl gkrtn sünráhün ajégunrugu Fbq niwgn nl kó ge Ógb'Qborórú'bg Erólpo, ero Qfa Igba Ogun d'éja méjl Lara bá ro'ni o

Translation The biglya tree with its whitish bark He was the Awo who cast Ifá for Baba Anlbtl-má-lQgbün-ún When he was in the midst of trouble and illness He was advised to offergbg He complied The biglyaffeewith itswhitish bark He was the Awo who cast Ifá for Baba AlQgbün-Un-má-nlibú When hewas lamenting is inabilityto have wealth He was advised to offer gbg Hecomplied Now, travellerstolpoand Qfa town Itwaswhen OgUn cutthefish intotwo That we experience comfort

Ifá says that with cooperation and common sense the person for whom this Odü ¡s revealed shall be able to achieve his/her heaft's desires. While thinking about himself/hersell he/she needs to thinks about the welfare and needs of his/her paftner. By so doing, there will be peace, harmony and success.

584

il osunaa ue¡i catfish, ¡t ought to be divided into three paÉs, the head sect¡on used to serve his/her Or'i, the middle section used to serue Ogun while the tail section will be used to serue Ifá. Ogun is usually included here in For the person for whom this Odü is revealed after secur¡ng the

recognition of the role he played in solving the problem of the sons of Baba Anf bú-ma-lQgbün-r1n and Baba AlQgbün-rin-má-nf bú. That was why Ogun too deserued to be served today bythose for whom this Odü is revealed.

6.

Ifa says that for the person for whom this Odü is revealed, all Ire in life are on their way into his/her life. They had made several attempts to come into his/her life but alas, there is an obstacle which stands on his/her way to success like a sentry. There is the need for the person for whom this Odü is revealed to offer gbg against this obstacle in order for it to move out of the way for all the Ire to come into his/her life.

Ifá says that there is the need to offer gbg with one he-goat and money. There is also the need to serve Egu Qdará with one hegoat, a lot of alcohol, palm-oil and money. After this, a calabash full of alcohol also needs to be placed at Egü Qdara's shrine for him to give to the obstacle so as to give way for all the Ire in life to come in for the person for whom this Odü is revealed. On this aspect, a stanza in Ogr:ndá-Mé¡T says: Hánránhánrán mi ni lhángu Klrlmü-kirimu ni lf gsQ lja tglQ

Iófe'jetán Lófé'mután

Ogun

Lófi ib¡ wOOwOólyókü na'gi Dlá firn Arg abldl jañpápá Til 9e onlbodé 9lQrun Sbg ni wqn nl kó 9 e

Translation Tightly do one-packyam tubers (in a barn) And solidly do one stamp one's legs in a fight Itwas Ogrtn who after eating to his fill And drinking to his satisfaction

585

Ifa Dida: An inv¡tat¡on to lfa Consultation

He hit the remnants aga¡nst a tree This was the Ifá cast for Arg ab)dljáñpapá, the Cripple with his feeble buttocks Who was the sentry in heaven He was advised to offer gbg

Arg abldf jár1pápá, the Cripple with his almost lifeless buttocks was the gateman in heaven. His duty was simply to prevent allthe good things of life to come into the world. Such good things include Ajé, wealth; Aya, spouse; Qmg, children; Alku, longevity and all the other lre in life. Much as human beings who were on earth tried, they were unable to bring all these Ire into the world. Arg abldf jáñpápá, on the other hand, went for Ifá consultation in order to find out what he needed to do to ensure that all these Ire did not find their way into the world. The Awo mentioned above advised him to desistfrom this act and allow the Ire to have their ways into the lives of those who needed them genuinely. They also advised him to offer ebg and have a change of Attitude.

When he heard of this advice from the Awo, he became very angry and resolved never to leave the gate of heaven where he sat as a sentry so as to prevent any of the Ire from moving into the world. Allwise counselling from other IrúnmglQ in heaven fell on deaf ears. He told them to mind their own business. Hánránhánrán mi ni lhánsu Klrlmü-kirimu ni lf gsQ lja tglQ Ogrtn lófQ'jgtán

Lófé'mután Ló fi ibi wóówóO lyOkü na'gi Dlá filn Qrrtnmllá fi rrlg ayé ákQwá fbg ni wQn nl kó 9e

Translation Tightly do one-packyam tubers (in a barn) And solidly do one stamp one's legs in a fight It was Ogrf n who aftereating to hisfill

586

ii

ogunaa ue¡i

And drinking to his satisfaction He hit the remnants against a

tree

This was the Ifá cast for OnjnmIlá

When coming into the world during the dawn of life on eafth He was advised to offer ebo

When Qrrlnm)lá discovered that Arg ab'idf janpápá had bluntly refused to allow all Ire in life to come into the world, he made up his mind to go and try and to find a means whereby all those Ire would find their ways into the world. It was quite obvious that life on eafth without all the Ire present was quite meaningless. To do this, Qrúnm'llá approached the same group of Awo who consulted Ifá for Arg abld1 janpápá for his own consultation: would he be able to open the way for all Ire to enter the world? If so, what did he need to do for this to be? The Awo assured QrúnmIlá that he would be able to accomplish his mission but that there was the need for him to offer gbg and to serve EgU Qdara. He was advised to offer gbg with a matured he-goat, plenty of money and palm-oil. He was also to serve EgU Qdara with another mature he-goat, palm-oil and money. After this, he was advised to place a calabash full of alcohol by the Egü Shrine. Qnf nm)lá complied with the advice of his Awo.

After this, ESü Qdara carried the container filled with alcohol and headed for the post where Arg abldf janpápá was guarding as a sentry. He approached Arg ab)df jánpápá and extended his greetings. The latter reluctantly returned the greeting. Egu Qdara told him that he had come to accompany him in ensuring that none of the Ire had any chance of reaching the world, as the inhabitants of the world did not deserue being given any of them. This warmed the heart of Arg abld'i janpápá. They sat there and were discussing for a long time before Egu Qdara brought out the calabash full of alcohol. He filled two horns and gave one to Arg ab'idf jañpápá to drink. He took it reluctantly and drank. Egu Qdara filled the horn again and Aro abld'i janpápá drank it all unknown to Arg abld'ijanpápá, his newly acquire friend was just sipping his own drink while Arg ab)df janpápá was gulping his own. By the time he drank five horns, he was already tipsy. EgU Qdara continued to serve him. Before long, Arg ab)d'ijAnpápá was totally drunk. Soon after this, he fell down and slept. A few moments later, he began to snore. t

587


After sleeping off, Egu Qdara simply rolled Arg ab'tdf jañpápá off the gate of heaven and earth and signaled Qrunrnllá who had been watching every development from a save distance. when Qrúnm)lá came, both of them began to examine Arg abldf janpápá closely and they discovered to their surprise that this sentry was just a mere cripple! Both Egu Qdara and Qrúnm)lá began to call on all Ire to come and cross the gate that the sentry had slept off. They were singing thus:

IreAjé máa wá a o Idena Qrun sün lgo Aro ni Idena

Ireaya máawá a o Idena Qrun sün lgo Arg ni ldena fre omo máa wá a o Idena Qrun sün tgo Arg ni ldena IreAlkr¡ máa wá a o Idena Qrun sün 19o Aro ni ldena Iregbogbo máa wá a o Idena Qrun sün lgo Arg, arg ni ldena o

Translation Letthe Ire of wealth come now The Heavenly sentry had slept off The sentry is buta cripple Letthe Ire of spouse come now The Heavenly sentry had slept off The sentry is but a cripple Let the Ire of child-bearing come now The Heavenly sentry had slept off The sentry is but a cripple Let the Ire of longevity come now The Heavenly sentry had slept off The sentry is but cripple And letall Ire in life come now The Heavenly sentry had slept off Cripple, the sentry is but a mere ripple

588

li

ogunaa ue¡i

That was how Qrrlnm)lá, w¡th the assistance of Egu Qdara brought allthe Ire in life to the world. And that was how it was possible for habitants of the world to live a fulfilled life while on eafth. Hánránhánrán mi ni lhánsu KIrlm0-kirimu ni lf'gsg lja tglQ Ogun

lófg'jgtán

LófQ'mután Lófi ¡b¡ wOOwOOlyókü na'gi Dlá fitn Arc abldl jeñpápá Til9e onlbodé QlQrun Fbq ni wqn nl kó 9e Dlá fün Qrúnmllá fi rrlq ayé akqwá Fbq ni wqn nl kó 9e Ógb'Qborórú'bg ñjÉ ¡reAjémáa wáa o Idena Orun sün loo Aro

nildena

Ire aya máa wá a o ldena Qrun sün lg o Aro ni ldena Ire Qmg máa wá a o Idena Qrun sün lgo Arq nildena Ire Alkrt máa wá a o Idena Qrun sün lg o

Arg ni ldena Iregbogbo máa wá a o Idena Orun sun lo o Aro, arg ni ldena o

Translation Tightly do one-packyam tubers (in a barn) And solidly do one stamp one's legs in a fight It was Ogun who after eating to his fill And drinking to his satisfaction He hit the remnants against a tree This was the Ifá cast for Arg abldf jáñpapa

589

lfa Dida: An inv¡tation to lfa Consultation Ogunda Meji

Who wasthe sentry in heaven He was advised to offer gbg They also cast Ifa for QrUnmlld When coming into the world during the dawn of life on eafth He was advised to offer gbg Hecomplied Now,letthe Ireof wealth come The Heavenly Sentry had slept off The Sentry is buta cripple Let the Ire of spouse come now The Heavenly Sentry had slept of The Sentry is buta cripple Letthe Ire of child-bearing come now The HeavenlySentry had sleptoff The Sentry is buta cripple Let the lre of longevity come now The Heavenly senby had slept off The sentry is buta cripple And letalllre in lifecome now The HeavenlySentry had sleptoff Cripple, the Sentry is but a mere cripple

Ifá says thatthe person for whom this Odü is revealed shall attain glorious heights in Iife even in spite of initial obstacles or delays. This person shall overcome and realize his/her destiny in life. Ifá says also that the person for whom this Odü is revealed must never constitute himself/herself into a stumbling block on the path of other people's success. If he/she did, he/she shall be bulldozed out of the way and the supposed victim shall be victorious at his/her expense. If he/she thinks that someone will not be great in life and he/she plans aga¡nst such person, the person shall not only attain greatness but shall put him/her to shame in the end. It is in the best interest of the person for whom this Odü ¡s revealed never to think, plan or do evil at any time. Whoever does it against him/her shall regretsuch action in the end.

7.

Ifá says that it foresees the Ire of wealth and accomplishment for the person for whom this Odü is revealed. Ifá says that presently, this person is experiencing some financial hardship butthere is no cause for concern because this is just a transient situation which will soon 590

!!i

ogunda uej¡

g¡ve way to wealth in abundance. Ifá will soon cater for his/her financialneeds.

Ifá says that some people had earlier been called upon to find solution to a pafticular problem being experienced by an influential person or group but all of those invited had not been able to solve this problem. Ifá saysthatthe person forwhom this Odü is revealed shall be able to solve this problem. He/she shall also be able to save the faces and careers of those who had failed in the assignment. Ifá says that if the person for whom this Odü is revealed is a man, the Ire of a spouse is foreseen. Ifá says that three women shall be very important in his life and they shall influence his life to success and accomplishment.

Ifá also says that it is not advisable for the person for whom this Odü is revealed, male or female to stand surety for anyone or group. Ifá says that if he/she does this, he/she shall be betrayed and utterly disappointed. Ifa says that the person or group whom he/she stands for as guarantor shall spoil many things which will lead many people to point accusing fingers at him/her as their guarantor. For this message to come to pass, Ifá recommends the following gbg:

for financial success, three pigeons and three guinea fowls; for victory over his/her present predicament, three cocks; for success in his/her assignment which he/she shall be invited to come and do; three pigeons, three ducks and three guinea fowls for the male to be assisted by three women who shall be influential in his life, three hens - one of the three hens shall be slaughtered, one of the wings, one lap and the breast shall be removed and roasted with appropriate condiments. He shall also get three wraps of Qkg (corn meal) and place them in three separate places. These shall then be put wherever Ifá recommends. On allthese, a stanza in this Odü has this to say: fil$mggúnbQQ

Agunbg-nlworoko-sQná 591


llQmg wQnná-wgnna pqngo Ota ñlá ni kó sinmi áwodl óké nl mlml Dláfitn Orunmllá Ifá rllg réé ra awgn Blwo-kQñkQ I'qru LátiQrun kejg fbgniwqn nl kóge

Translation flQmQgúnbQQ Agünbg n)wórOkO-sQná Fl€mq wqnná-wgnna pqngo The catridge is itthatwill neverceaseto consume a hovering hawk They were the Awo who cast Ifá for Qrúnmllá When going to buythe group who grew horns on their heads (each growing one horn) as slave From the eighth heaven He was advised to offer gbg

Qrúnmllá was paft¡cular about bringing this group into the world to come and enjoy the world and to ensure that a solution was found to the problem of their horns and plan on how to remove them. He went for Ifá consultation in the home of the four Awo ment¡oned above. They were all hisformerstudents. Hewas advised tooffer gbg. He did. Hewasalsotold to go and seek permission from Olódümaré. They told him that those people would only spoil his good work on earth. He responded that it would be good to give everybody equal chance to come and enjoy on eafth and contribute his/her own quota into the development process there-in. Qrúnmllá went to Olódümaré to seek perm¡ss¡on to bring the group into the world. OlódümarO responded that this group would only spoil his work on eafth. Qrrfnm'llá pleaded with Olódümare to let him bring them into the world. He promised to stand surety for them. He also said that he would give them eight commandments. As long as they were given the commandments, he reasoned, they were bound to behave properly. Being a favourite of Olódümaré, he was allowed to bring them into the world.

Before leaving

for earth, Qrúnm'llá gave them the

following commandments; one, they must not pluck the Okro of Ejió; two, they must not pluck the Garden-egg of Ejió; three, they must not haruest the 592

l! ogunaa ueji Qsun vegetable of A'ilgrán; four, they must not pass excreta by the riverside; five, they must not urinate by the river-side; six they must not pass excreta on a rock; seven, they must not introduce any topic concerning elders behind their backs; and eight, they must not use clandestine means to enter the home of elders. They all agreed to keep all these commandments. Qrúnmllá equally argued that if the commandments were kept, the world would not and could not spoil. He thereafter instructed them to proceed into the world. They all left the following day. On their way to the world however, all the eight commandments had been

abused. They had ensured that they violated all the commandments before they reached the world. As a result of their violation, chains of reactions had begun to take place, all with serious implications. For example from the dawn of life on eafth, Olókun was given six water-pots to take care of and report the developments on a daily basis. These waterpots were placed at six different locations of the world but they were linked together by natural pipes controlled only by Olókun. As soon as the group of Ablwo-kQnkQ arrived on eafth and began to violate the Eight commandments, four of these pots dried up. This had never happened before, Olókun raised an alarm and went to report to Olódümaré what happened had never before been witnessed, problems started to happen

on eafth. Everybody began to point accusing fingers at

Qrúnm)lá,

everybody began to complain to Olódümaré.

Olódümaré then summoned QrUnmIlá to His presence. He told Qrrlnmllá that he too could see whatthose whom he stood surety for had done. This greatly disturbed and annoyed Qrunmllá. In his anger, Qrúnmllá returned to eafth and went in pursuit of the leader of the AbIwo-KQñkQ, known as Hárt. He took along with him his Adaaga.

Immediately Hau saw Qrúnmllá, he took to his heels. He knew why Qrrlnmllá would be looking for him and his group. He was also aware of all the atrocities they had committed on eafth. QrúnmIlá who was wearing only a coverlet pursued him. When Qrúnm'ilá realized that he could not catch up with Háú, he threw his Adaagá at him. The Adaagá caught Háú in the head and cut off his horn. He began to bleed profusely. One lrúnmglQ descended from Heaven and used Qrrf nmllá's Adaaga to dig a hole on the 593


ground. The IrúnmglQ also asked Háú to move to where the hole was dug so that the blood from his head would go ¡nto the hole. He told Qrunm'ilá and

Hár1

that it was not good to allow blood to spill on the ground.

when the head did not stop bleeding the IrrtnmglQ tore off a paft of the coverlet which Qrrlnmllá wore and wrapped ¡t round the head of Háú, and the bleeding stopped. The Irúnmgle then instructed HárJ to move his people far away from llé-Ife and settle. They were also instructed to be wrapping that loin or sash around their head at all times. They moved away and went towards the nofthern part of Ilé-IfQ. After 30 days, they stopped.

Unfoftunately however, in their haste and confusion, they did not take along with them the mother of their leader. The mother began to ask questions the where about of the group. It took her 30 days to locate them. She did not eat for those 30 days. When she located her son, she narrated all her ordeals to him. Soon after this, she died. The IrúnmglQ appeared again and dug another hole in the ground, placed the corpse of Hát1's mother into it and covered the hole with sand. He told them that he had just shown them what was known as burial and that never must they leave any corpse unburied.

Qrúnm)lá on his own also left Ilé-IfQ and went to settle ¡n Onko town. He was there for a very long time. He was relatively unknown there. His situation there was very pathetic. Those who were close to him knew him as, "Tgla, Awo wgn l'óde Onko"- Tela, their Awo in Onto land. Onto was a very small community and QrrlnmTlá was the chief Ifá Priest there. He was very unsuccessful there but he chose to endure and remain there.

In Ilé-IfQ however, the city was expanding rapidly. The whole community was developing at an unbelievable rate and speed. glqfin the Qba of IléIfQ was the most poweful and most influential personality on eafth. This was what the situation had been until one day when the following happened: Or{slnsln-tasln gdg ilé Qló, fin ni Or{slnsln-tasln gdq iléQló,fin ni 594

!!

ogunaa ue¡i

Ata-má-tasé 9de ilé QlQfin ni Orl-yi-tárl-oyllyi 9d9 ilé QlóJin ni o Awgn ni wQn sg erin l'ágá Erin wáá wOó Ófi o,woja a rQ lé gbágede ilé Qló,fin lügbaü wQn kun erin wQn bá gpQn ir$ nlnú erin WQn bá apo agüala nlnú erin WQn bá igbá tuntun nlnrl erin WQn pa igbatuntun WQn bá gmg tuntun OOjE nlnú igbá Ó ro tr¡n abaje méjg l'ó,wQQtún Ó to tt¡n abaje,, méjg I'QwQ ósl

tuntun

glQf¡n wáá kéé Ó nl órun hán!

Translation OÍslnsf n-taln was resident hunter in QlQfin palace Orislns'ln-tasln was resident hunter in QlQfin palace Atamátasé was resident hunter in QlQfin's palace Orf-yi-taf-Of)yi was resident hunter in QlQfin's palace They were the ones who threw a heavy spear at an elephant The elephantfell and placed itstrunk bythe balconyof QlQfin's house When they skinned and cut the elephant Theyfound a tray made with Irq wood in its belly Theyfound an Agüálá container (bag) in its belly Theyfound a brand newcalabash in its belly When they cut open the new calabash They found a day-old baby inside the new calabash The baby held eight lk¡n-Abaje in its right hand And anothereightlkin-Abaje in its left hand Qlqfin exclaimed He declared that heaven was aboutto descend!

Those were the things they saw at llé-Ife right in QlQfin's palace. Nobody had ever seen anything near that before. They also never believed that such a thing could ever happen. QlQfin and all the members of his council deliberated on this incident for a very long time but they could not come up with any solution. For the first time ever, QlQfin panicked. He was totally confused. His chiefs advised him to letthem invite Babaláwo from different 595


places to come and consult Ifá for them in order to find the root cause of what was happening and at the same time, find solution to the problem. They sent for the following Ifá priests and other diviners: WQn wá lg réé pe áwgn:

Kogún-kogún Awo ile Alara KggbQn-kggbqn Awo Ode ljero Kaádó, ta-keádó, ta Awo lpa Tooromofé Qtggkan ló kü kó tóó pe lrinwó Awgn Awl-wlnnlwlnnl má-jeÉ nlkan-o-gbq Awgn AfQkán-mq-fq-fi n-l n-fi n-ln WQn ki'fá-k¡'fá nilé QlQfin WQn klkllkl, wgn O gbQ ohun tl Qló.f¡ n ñwl WQn ki'fá-k¡'fá, bgq ni wgn O jáfá 9ló.fi n

Translation Theythen wentto invite Kogun-kogún the residentAwo of Alárá KggbQn-kggbQn theAwo ofljero Hill Kaádqta-kaádó, ta the Awo of ppa-T00r0m0, fé Only one remaíned for it to complete 400 Those who spoke so quietlythat none could hear Those who spoke like they were whistling They recited and recited Ifá in QlQfin's house They recited and recited without getting what QlQ fin was saying They recited, and recited withouttouching the problem of QlQfin

When all the Babaláwo, diviners and soothsayers had exhausted themselves, the frustrations of Qlqfin increased. In his anger, he said that all of them did not know why he had called them or what was mak¡ng him so worried and agitated, he ordered that all of them should be locked up. They were promptly incarcerated. QlQfin then asked if there were no other Babaláwo or soothsayer who could help him out of his problem. That was when one of the chiefs remembered TQla the Awo of OnkO town. glqf¡n ordered that TQIá should be invited immediately. Delegates were sent to Tela.

When he heard the message of Qlófin, he wentfor Ifá consultation in order to know what QlQfin had called him for and then what he needed to do in order to solve OlQfin's problem for him. TQIá was told by his Awo that 596

!! ogunaa ue¡i QlQfin truly had an unusual exper¡ence but that the true nature of h¡s experience would be revealed to him on his way to Olófin's palace, he was informed that what Slqfin was worried about amounted to nothing as it was designed by the Deities to test his capability to absorb shock and to stay cool in the midst of crisis and unceftainty. to offer gbg with three hens. He was asked to slaughter one of the hens, remove one lap, one wing and the breast, roast them properly and take them along with him on his journey to QlQfin's palace, he was also asked to carry along with him three wraps of Qkg. He was told that he would meet three women who would be instrumental to the success of his mission at QlQfin's house. He was advised to give the three women one Qkg each and give each of them the lap, the wing and the breast of the hens he carried with him. TQIá complied with all what they said and set out on his journey to QlQfin palace at Ilé-IfQ. TQIá was advised

When he got to Ilé-IfQ, at the edge of the stream, which he would cross, before he reached QlQfin's palace he met true to the prediction of his Awo, three young women who came to the stream to fetch water. Télá greeted them and gave them wraps of Qkg, the chicken lap, wing and breast. The three young women thanked him and asked for his mission in Ilé-IfQ. He explained to them. They told him that he might not be aware of the developments in QlQfin's palace but that there were two major problems being faced by QlQfin at that pafticular point in time; one, one of his wives had been pregnant for the past three years and she had not been delivered of the baby; two, the hunters of QlQfin struck down an elephant with their heavy spear, when the elephant fell, it placed its trunk by QlQfin's balcony; when the elephant was skinned and dissected, they found a tray made of IrQ wood, and an Aguah bag, and a new calabash in the elephant, when the calabash was sliced into two, they found a day-old baby which had with it eight Ik¡n -Abajg in each of his hands. The three young women said that was why QlQfin had invited him into his palace. They said that for the pregnant woman to have a safe delivery a matured goat must be offered as gbg while another matured goat must be used to serve Ifá. They said that they did not know the 597

lfa Dida: An ¡nvitation to lfa Consuftat¡on

importance of the slain elephant and ¡ts myster¡ous contents. They however advised TQIá not to sit down at all or wait for any moment before disclosing the information to QlQfin. They said that doing so was the only way that would make Qlqfin to take him serious as several others had hitherto been invited, they did not know why QlQfin had invited them and QlQfin had thrown them into jail. Theyalso informed TQIá that in the frontof OlQfin's palace, he would meet an old woman. The woman was a dye maker. All her grandparents were also dye makers. She inherited the work from her own mother. He was advised to ask that old woman to remove her dye pot from the spot it was and for TeJa to put his OgU there. They informed him that all the surrounding areas of the palace were solid rock and that only the spot where the woman put her pot contained soft sand where the OgU staff could be placed.

them profusely and headed for QlQfin's palace. In front of QlQfin's palace, he met, as the three young women had said, an old woman busy with her old dye pot. TQIá approached her and asked her to remove

TQIá thanked

her pot for him to place his

0gü. The woman refused bluntly.

After much persuasions and promptings, the old woman reluctantly agreed. As 1Qlá removed the pot, they found jewelries of inestimable value, which the old woman's great grandparent had kept there. Both TQIá and the old woman were flabbergasted. Télá asked the old woman to pack everything as the jewelries rightfully belonged to her. She insisted that Télá must take out of the jewelries since if not for him; she would not have known that such things were there in the first place. Teh refused and the woman packed everything, thereby becoming an extremelywealthywoman in herold age. She then thought of how to compensate TQIá in her own way since he would

not take any paft of the jewelries, she asked Teh ¡f he had ever been married. TQIá responded in the negative, she also asked if he saw the three young women by the stream when he was coming, he responded positively. She explained to TQIá that they were not yet married. Several people had tried to marry them and they had bluntly refused. They said that they would marry only one person and that person must know their names before they would agree to marry him. Everybody had tried and failed. 598

ll

osunda Me¡i

The old woman then told Télá their names. Télá thanked her and entered QlQfin's palace. As soon as TQIá entered QlQfin's palace and all the essential greetings were exchangqd, he was offered a mat to sit on. He refused stating that Qló, fin's summoned him because of the two major developments in his house. He told QlQfin about the pregnant woman and what he (Qló,fin) needed to do.

He also told Qlqf¡n about the elephant incident. Qló,fin was totally dumbfounded. QIQRn exclaimed that 1Qlá was not an ordinary human being. QlQfin asked Teh to offer gbg for him. He agreed.

As soon as TQIá sat down on the mat in preparation to offer the qbg, the three young women entered with the pots of water on their heads. Tela greeted them by their names as he was told by the old woman saying: 'welcome,Ibgrrl,Ibgye andlbegg'. The three women threw away the pots

on their heads and began to accuse QlQfin of telling the stranger their names. Q¡qfin said that he did nottell him their names, but rather, the man was not an ordinary human being. QlQfin claimed that the man could detect a pregnant snail among its colleague; he could even predict the sex of a chick inside the eggshell! The three women said that they had no option butto marryTQlá since he wasthe person who knewtheir names - as they had promised to marrythe person who could tellthem their names.

After this

rch told QlQfin that he had some people whom he had

incarcerated as a result of their failure to know what QlQfin had summoned them for. He asked QlQf¡n to release them fofthwith before he could offer the gbg, QlQfin ordered his domestic seruants to go and effecttheir release.

offered the gbg for QlQfin and his pregnant wife was delivered of a bouncing baby on that very day. TQIá sat down and the baby was broughtto him for his blessing. Ibgrrt,Ibgyé andlbggg sat by his sides. While he was blessing the baby all the Awo who had just been released came into the palace to express their gratitude to TQIá. He asked them not to thank him, but rather to thanklbgrrl, )bgye and )bggg. They did and all of them left QlQfin's palace full of joy and happiness.

TQIá

Fl€mggúnbqq 599


Ag

rt n

bg- nlworoko-sqna

f lgmg wQnná-wgnna pqngo Qta ñlá ni kó sinmi áwOdl Oké nl mlml

DláfúnQrunmllá Ifá trlg réé ra áwgn Blwo-kQñkQ I'qrU táti Qrun kqjg fbg ni wqn nl kó 9e Awgn Orlslnsln-tasf n qde ilé QlQfin ni gdg ilé Qló, fin ni , Orlslnsln-tasln Ata-má-tasé gde ilé Qló, fi n ni Or{-yi-tarl-oyflyi gdg ile Qló,fin ni o Awgn ni wqn sg erin l'ágá Erin wáá wOó

Ófi gwoja a rQ légbágede ¡lé9lqf¡n Mgbaü wQn kun erin WQn bá gpQn irg nlnú erin wqn bá apo agüala nlnrt erin Wqn bá ¡gbá tuntun nlnrl erin WQn pa igbá WQn bá gmg Ó ¡
tuntun tuntun OOjq nlnU igbá tuntun

tt¡n abaje m€jq l'ó,wq oJrrn It¡n ábáje, méjQ I'QwQ Osl

9ló.fi n wáá kéé Ó nl Orun hán! WQn wá lg réé

peáwgn:

Kogun-kogún Awo ilé Alárá KggbQn-kgg bqn Awo Ode ljero KaádóJa- kaádqta Awo Epa Tooromofé Qtqekan ló kü kótóó pé rrinwó Awgn Awl-wln nlwln nl má-j99 nlkan-O-g bq Awgn AfQká n-mq-fg-fi n-ln -fi n-l n WQn k¡'fá-k¡'fá nilé Qló, fin WQn klkflkl, wgn ó gbQ ohun tl Qlqf¡n rtwl WQn k¡'fá-k¡'fá, bee ni wgn o já fá Qló.fi n 9ló, f¡n nl kó s'áwo nf 'lQ yl mq njq? WQn ló ku TQla Awo wgn l'óde Onto Qlqf¡n nl kl wQn lg ree peé wá TQIá lówa já'fá Qló,fin Fbg ló nl kó 9e QlQfin 9b'€bg, ó rú'bg

¡Ije F|a moyin lbgrrt F|a moyin lboye

I!

on*a" *r¡,

Qrúnmllá mo yin lbgq¡9g o

Translation FlemagúnbQQ Agünbg nlwOrOk0-sQná flQmgwQnná-wgnna pqngo The catridge is it that will never cease to consume a hovering hawk Theywerethe Awo who castlfá for Qrúnm)lá When going to buy the group who grew horns on their heads (each growing one horn) as slave From the eighth heaven He was advised to offer gbg Oflnln-tasfn was resident hunter in QlQfin palace Olslns'ln-tasln was resident hunter in QlQfin palace AtamáUsé was resident hunter in Qló, fin's palace Orf-yi-taf-óflyiwas resident hunter in QlQfin's palace They were the ones who threw a heavy spear at an elephant The elephantfell and placed its trunk by the balcony of QlQfin's house When they skinned and cutthe elephant They found a tray made with Ire wood in its belly They found an Agüálá container (bag) in its belly They found a brand new calabash in its belly When they cut open the new calabash They found a day-old baby inside the new calabash The baby held eight lkin-Abaje in its right hand And another eight lkin-Abaje in its left hand QlQfin exclaimed He declared that heaven was aboutto descend! Theythen wentto invite Kogun-kogún the residentAwo of Alárá KqgbQn-kggbQn the Awo ofljero Hill KaádóJa-kaádqta the Awo of fpa-TooromoJé Only one remained for it to complete 400 Those who spoke so quietlythat none could hear Those who spoke like they were whistling They recited and recited Ifá in QlQfin's house They recited and recited without getting what QlQfin was saying They recíted, and recited withouttouching the problem of QlQfin Qló, fin asked if there was no more Awo around? They responded that it still remained TQIá, the Awo of OñkO town OlQfin asked them to go and call him TQIá was the one who later got the reason why QlQfin cast Ifá

601

lfa Dida: An ¡nv¡tation to lfa Consuftation

He asked Qlqfin to offergbg He complied Now, pla I praiselbgrrl

fla,I praiselbqye Qnf nm)lá,I also

praiselbg$¡g

Ifá says that the person for whom this Odü is revealed shall surely succeed where others had failed. He/She shall win where others had lost. He/She shall ach¡eve greatness where others had been humiliated.

Ifá says also that if a pregnant woman is having delayed b¡fth where this Odü is revealed, with the appropriate gbg as prescribed above, the woman shall have a safe delivery the very day the ebg is offered.

8.

Ifá says that women would be instrumental to the success of the person for whom this Odü is revealed if it's a man. This notwithstanding however, Ifá advises that he needs to be extremely careful on all matters concerning women. This is because women, especially his spouse, would surely be stretching his endurance and patience to the extreme once in a while. Ifá says that he needs to be patient at all times.

Ifá says also that the person or group for whom this Odü is revealed must not promise one thing to two people. If this had already been done only gbg and seruing 0gr1n, QSqq.sl and 0ogáñlá can pull the person or group out of trouble and unfavourable repercussion. Ifá also warns some women where this Odü is revealed not to do something or behave in such a way that will give room for them being insulted or looked down upon.

Ifá advises a pregnant woman to offer gbg and serve Ifá and Egü where this Odü is revealed so as to have a safe delivery devoid of any complications.

Ifá advises those involved to ofter gbg with three hens, three cocks, three guinea fowls, eight rats, eight fish and money. They are also to serve Egu Qdará,I;fá, Ogun, QqqqsJ and Qbát¿tlá as appropriate. 602

i!

osunaa ue¡i

On these, a stanza in this Odü says:

Baba dó l'Óko Baba ba l'Ókó Baba fQyln t'igi akOko poróporo Babá j9 kóko okóó Qr00 ml 9e tán tl yóó ko nl'gbáyl Dlá fün Qrunmllá Baba Ég'awo lo sl llU Ekun [b9 ni wQn nl kó 9e

Translation Baba encamped at OkO town Baba landed at OkO town Baba rested his back comfoftably against an akOko tree And he ate 20 tubers of cocoyam My matter is about to have a head now These were lfá's declarations to Qrúnmllá When going on lfá's mission to fkun town He was advised to offer gbg

When Qrtlnm'llá wanted to leave Adó-Ekltl, his base of operation for Fkun town, he went for Ifá consultation from his former students mentioned above in orderto determine how successful his sojourn in fkun town would be. The Awo told him that he would accomplish his mission at fkun town but the most rewarding assignment would be that of a pregnant woman who would fall into labour and who would be about to lose her life which he would save. She would be assisted to have a safe delivery. She would deliver of a baby girl and the girl was an ApQtQbl (Ifa wife) Orúnmllá was advised to offer gbg with three hens, three cocks, eight rats, eight fish and money. He complied. Soon after this, he set out on his journey to fkun town. On getting to this town, he saw a crowd in front of him. They looked sad. He approached them and he discovered that a pregnant woman was in their midst. For four days they had tried everything they knew for her to deliver when she went into labour and it was simply impossible. She had become very weak and about to die. The crowd were the members of her husband's household who were carrying her home to die inside the house.

603


When Qrtlnm'llá saw this, he told them that he would help them and the woman would have a safe delivery. He said that the woman would g¡ve bifth to a baby girl and thatthe girlwas an ApQtQbf . The woman's relations said that if this woman could have a safe delivery they would give the baby to Qrrfnm'ilá as wife when she was matured enough to get married. QrrJnmIlá simply touched the woman's stomach and the baby came out safely. The crowd was overwhelmed with joy. True to Qrrlnmllá's prediction, the baby was a girl. Qrúnmllá tied the OtútU Qpqn (Ifa) bead round herwristand leg. Soon after he left, the woman began to complain of stomach pain again. The crowd began to panic once more. They searched for Qrúnmllá but he was nowhere to be found. Baba dó l'óko Baba ba ¡'Óko Baba f'Qyln t'igi akóko pOrOpOrO Babá j9 kóko okóó QrQO ml 9e tán tl yóó ko nl'gbáyl Dlá filn Ego Qdara TI ñg'awo lg st llu lkun fbg ni wqn nl kó 9e

Translation Baba encamped at OkO town Baba landed at OkO town And rested his back comfoftably against an akOko tree And he ate 20 tubers of cocoyam My matter is about to have a head now These were lfá's declarations to EgU Qdara When going on spiritual mission to fkun town He was advised to offer gbg

to go on spiritual mission to lkun town. He also went for Ifá consultation. He was also assured that his mission to this town would be very rewarding and successful. He was equally advised to offer gbq with three hens, three cocks, three guineafowls, eight rats, eight ftsh and money. He also complied and set out on his Egu Qdara also planned

journey. 604

li

ogunaa ^re¡i

On getting to fkun town, he met the same crowd in a state of confusion. He asked them what the problem was. They explained the problem of the woman to him and someone had helped them before she could deliverthe baby, and that she was still complaining of stomach pains. Taking a look at this woman, Egu Qdara explained to them that even though the baby had been delivered, the placenta was not yet out of the woman's womb and therefore, they had no reason to rejoice yet. They pleaded with him to assist them. EgU Qdara declared that to assist them, they would have

to give him the hand of the baby in marriage when she was matured enough for wedding. They said that if he could assist in saving the life of the mother, the girl is his for marriage. Epü Qdara simply touched the woman's stomach and out came the placenta. Egu Qdara then put his Ogü (three tufts of hair left on the head of Egü adherents after the rest of the hair had been shaved off) on the baby's head and left. As soon as he left, the crowd began to celebrate. They danced round the

town and everybody left for home. None of them ever thought of the future implication of their action atall. Eighteen years after, Qrúnmllá sent a message to them that in three weeks time, he would be coming to claim his wife. In the evening of the same day, Egu Qdara sent his own message that in three weeks time, he too would be coming to take his wife. That was when it dawned on the people of fkun that trouble was at hand. They deliberated for a long time on how to find solution to their problem butthere was none. They did not want to face the wrath of any of these two great personalities. When they discovered that there was virtually no way for them, they decided to seek the assistance of Ifá in finding a solution to their problem. They then went to seek help in the house of: Awgn Ogun I'awo amqqgé Qqqqsj l'awo amQóyá ooganla I'awo amQQ-tágg Dlá fitn wón nl llu lkun Nlbi tl wQn gbé rtfleku kan rg gmg mejl Ebo ni wón nl kl wón se 605


Translation

.

Ogun is the Awo who knows how to cut (trees) QSqq$ is the Awo who knows how to design And Oosanh is the Awo who knows how to put A$e (power to let something manifest) They were the ones who cast Ifá for them at fkun town When they pledged one rat to favour two children They were advised to offer gbg

The inhabitants of fkun town approached Ogún, QpQQpl and OÓgañlá (QbaHh) for solution to their problem. The three Awo blamed them for not thinking properly before they pledge only one ch¡ld for both Egu Qdara and Qrúnmllá. They said that no matter how any situation might be, they must never lose their sense of reasoning because ¡f anyone promises whatever he/she cannot do to get out of any bad situation, he/she is only postponing the evi! day. They said that if the inhabitants of fkun town had informed Egü Qdara that they had earlier given out the baby to Qrúnm)lá, Egü would not insist on marrying the girl again. At the very worst, Egu would have asked for something else which they would have settled a long time ago.

Having said these, Ogún said that if they could give him what he would take, he would assist them to cut a good log of wood in the bid to find solution to their problem. They gave Ogun what he wanted and he helped them to cut the wood. QSqQEt said that if they could give him what he would take, he would help them to design the wood. They gave him and he helped them to design the wood in the true Iikeness of the girl in question. Ooganla said that if they could give him what he would like to take from them, he would help them use his Agg to solve their problem. They gave OOganla what he wanted. Oogarrla in turn sliced the wood into two equal parts from head downwards. He also sliced the girl into two from head down. He joined the left side of the girl together with the right side of the wood. He repeated the same thing with the right side of the girl and the left side of the wood. He used his A9g and the work became two identical girls. Nobody could distinguish one from the other. Everybody went home happily.

606

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ogunaa ue¡i

on the day of the wedding, they gave Egu Qdara a girl and gave Qrúnmllá the other. None of them could complain. Everything went smoothly. It was a grand pafty involving the whole town. Everybody went there to witness the miracle. It was also the talk of the town for a very long time.

At home, the first three months were bliss for Qrúnm)lá and Egü Odara. Their two wives exhibited all the qualities of good housewives. They were obedient, accommodating, neat, homely and unassuming. They prepared the food on time and regularly. They take care of their houses and the environments. They loved everybody and everybody loved them in return. Everybody around prayed for such wives in their lives. The next three months were something else. These women became very incorrigible, stubborn, rude, unruly, disobedient, and uncaring and involving. They insulted their husband and their relations openly. They disgraced their husbands in the presence of their clients. They spoiled things in the house and would neither accept their faults nor take to corrections. The three months were simply like 30 years of agony for Qrunmllá and Egü Qdara. One day, tired of the attitude of his own wife, Orúnm)lá decided to return her to her parent's house. He informed the parents that he would be arriving at fkun town in three days to hand over their daughter to them. When the parents heard this, they rushed to the house of Ogún, Q¡qqpl and OOgáñlá to enlisttheir assistance as theirAwo.

The three Awo asked them to go home and that they would be there when Qrrtnmllá arrived. Truly, they were in their house on the third day when Qrrlnm'llá arrived together with his wife. As Qrrlnmllá was about to speak, the three Awo began to plead with Qrunmllá, using IyQrQ (Ifá song) saying: Orr¡nmlla ma bffnr¡ Ifá kóo mú suúrü o o Fgb€ kan ééyán Fgb€ kan igi I'oblnrin Baba má bffnú o Baba kOo mr¡ s0rtrü 6A7


FgbA kan eéyan Fgb€ kan igi I'oblrin

Translation Qrúnm)lá, please do not be annoyed

Ifá, please be patient Half human being And half wood is what a woman is Baba, please do not be angry Baba, please exercise patience Half human being And half wood, that is what a woman is

When QrUnmIlá heard this, he simply turned back with his wife and returned to Ado-Eldti where he came from. Anytime the wife behaved well, he would know that that was her human side at work. And anyt¡me she misbehaved, he would equally know that her wood, nonhuman side was at work. Nothing his wife did that ever surprised, frightened or annoyed him anymore. He was only being amused with his wife's behaviours everyday. Baba dó l'ÓkO Baba ba l'Óko Baba fé,yln t'igi akoko pOrOpOrO Babá j9 kóko okoó Qrqq ml $e tán tl yóó ko nf'gbáyl Dlá fi¡n Qrunmllá Baba rlg'awo lg sl llrt Fkun pbg ni wqn nl kó 9e Ó gb'Qbo, ó rri'bg Baba dó l'Óko Baba ba l'Óko Baba fe,yln t'igi akOko pOropóÉ Babá jq kókO okóó Qrqq ml sp tán tl yóó kO nl'gbáyl Dlá filn Egü Qdara Tl ñg'awo lg sl lhl lkun fbg ni wqn nl kó 9e Ó gb'Qbo, ó rú'bg Awgn Ogrtn I'awo amEqgé QqoqsJ liawo amQóyá

608

I! ogrna" u"¡¡ Ooganta I'awo amQE-t¡t$g üá fitn wgn nl llú lkun l{lb¡ ü wQn gbé ñf'eku kan rq gmg méil !b9 ni wQn nl kl wqn ge WQn gb'€bg, w4ñ rrl'bg ñjq Qrunmlla má bllnr¡ Ifá kóo mú süúrü o o Fgbé kan ééyán Fgb€ kan igi I'oblnrin Baba má bllnú o Baba kóo mú süúrü Fgb€ kan ééyán Fgbe kan igi I'oblrin o

Translation Baba encamped at Okó town Baba landed at Oko town And rested his back comfortably against an akoko tree And he ate 20 tubers of cocoyam My matter is about to have a head now These were lfá's declarations to Qrtlnm)lá When going on spiritual mission to fkun town He was advised to offer gbg He complied Baba encamped at OkO town Baba landed at Oko town Baba reclined in comfoft against an akOko tree And he ate 20 tubers ofcocoyam My matter is about to have a head now These were lfá's declarations to Egü Qdara When going on spiritual mission to fkun town He was advised to offer gbg He complied Ogun is the Awo who knows how to cut (trees) Qgqq$ is the Awo who knows how to design And Oógáñlá is the Awo who knows how to put A9g (power to let something manifest) They were the ones who cast Ifá for them at Fkun town When they pledged one rat to favour two children They were advised to offer gbg They complied Qrrfnm)b, please do not be annoyed

609


Ifá, please be patient Half human being And half wood is what a woman is Baba, please do not be angry Baba, please exercise patience Half human being And half wood, that is what a woman is

Ifá says that with understanding and pat¡ence, the person for whom this Odü ¡s revealed will live a fruitful and enjoyable life. He/she will enjoy and will accompl¡sh all his/her heart's desires.

9.

Ifá says that it foresees the Ire of child-bear¡ng for the person for whom this Odü is revealed; Ifá says this child shall be very great and will be known the world over. Ifá says that there is the need to offer gbg so that the reputation of the child will be good and favourable.

There is the need to offer gbg with one matured he-goat, red

cloth, black cloth, white cloth and money. There is also the need to serve OgUn with one rooster, palm oil and money. On this,Ifá says: oktkl Ariwo Dlá fi¡n Ogún Tl yóó bl'mq kan náá Tl yóó wrtsl ká'yé Fbg ni wón nl kó 9e

Transtation Reputation And clamour They were the Awo who cast Ifá for Ogrtn Who would beget one child Whose influence shall be felt the world over He was advised to offer gbg

The name of Ogún's child was Iná (fire). When Iná was still in the womb,

610

l!

ogunaa

ueji

consultation. He was informed that he would beget a ch¡ld and this child would shake the whole world. He was told that if he offered ebg, the child would shake the world; and if he failed to do so, the child would still shake the world. He was however advised to offer gbg with a he-goat, a bundle of white clothes, a bundle of red clothe and a bundle of black clothe in order for the child to be acclaimed for only good deeds. OgUn only offered gbg for the child to arrive safely and of him to have great reputation on earth but failed to offer the one for good Ogrf n went for

reputation. When Iná was born, his first day on eafth witnessed series of changes and dramatic events. The midwife who attended to him got her hands burnt beyond recognition. When they managed to give him the first bath on eafth, the water was thrown into a nearby bush. The bush was razed down. Anytime this baby was happy, people would notice him wearing, red, black and white clothes which his father had failed to offer as gbg during Ifá consultation. Anyone who got in contact with him at that time would have himself/herself to blame. And when he became an adolescent, it was worse. If he followed his colleagues to any house to play, the house would be razed to the ground. Anyone inside the house who was unlucky not to have escaped on time would lose his/her life. All propefties in the house would be destroyed. The clamour to send Iná away from the vicinity would increase several folds as a result of this destructive reputation, which he had earned for himself.

This is however not all. Nobody could cook without him. No blackmith, goldsmith, silversmith and so on could work without him. No house could be kept warm during cold seasons without him. Nobody could see at night if he was not around. In spite of his bad reputation, it was also discovered that no community on eafth could do without him or even ignore or look down upon him. For this reason therefore, os some people were clamouring for his banishment from the society so also were others fighting relentlesslyfor his retention in the community. After much argument back and fofth, an agreement was arrived at on how to deal with Iná, the son of Ogrf n. Everybody agreed to deal with him with caution only when he was needed, not to allow him to play around their 611


homes, farms, propefties, public arena or business concerns when not needed, anyt¡me they saw him with his white, red and black clothes on, everybody around must ensure that they were removed from him immediately. By so doing, they soon realized that Ina could be managed. Anyone whose property or farm or even other belongings were destroyed was considered careless or the incident considered accidental or the act of the gods.

oklkl Ariwo Dlá filn Ogrtn Tl yóó bl'mg kan náá Tl yóó wrlsl ká'yé fbg ni wón nl kó qe ñjg Oklkl o

Ariwo Oklkf gmg Ogun kan

Translation Reputation And clamour They were the Awo who cast Ifá for Ogun Who begot one child Whose influence was felt the world over He was advised to offer ebo Now reputation And even clamour The reputation of Ogún's son was felt all over!

Ifá says that the child of the person for whom this Odu is revealed shall be known all over the world. There is however the need for him/her to offer gbg so that his/her child's reputation shall not be gotten from vices or antisocial behaviours. There is need to offer gbg so that the child's vast energy and potentials shall be directed towards positive developments in the society.

10.

Ifá warns the person for whom this Odü is revealed never to make jest of others in their period of tribulation. He/she must never take

612

i!

ogunaa ue¡i

advantage of other people's problems or situation in order to exploit them. This may bounce back and recoil on him/her. Ifá says that this person's children are his/her greatest source of wealth and achievement. In this wise, he/she must do everything possible to ensure that he/she has these children and equally give them sound training for them to be useful to themselves and to him/her in

future.

In the same vein, Ifá warns that the person for whom this Odü is revealed is too fashion conscious and he/she is doing so at the expense of his/her children. Ifá says that he/she needs to find means of begetting his/her own children and give them proper training in order to secure his/her future instead of going after fashion and materialacquisition in his/her life.

Ifá says that there is the need for this person to offer gbg with 16 rats, 16 fish, two hens and money. He/she also needs to add

his/her most beautiful dress and all his/her make-up material to the gbg. These include peÉumes, lipsticks, cream lotions, pomades and hand chains, leg-chains, neck-chains, ear-rings, bangles, broaches and so on. On these, Ifá says: Oko bagi s'Qyln wáá b'olóko

Illá firn onlrese lle A bü fitn t'Oko Fbq qmq ni wQn nl kl wQn ge

Translation A thrown stone hit a tree and returned to hit the thrower This was Ifá's declaration to Offrésé-Ilé And also to On'irésé-Oko When they were advised to offer gbg in order to beget children

Offrésé-Ile and Onlrésé-Oko were both 9ba. They were very influential in their various communities. They both claimed the same descent from IléIfe. One day, the two of them went to the Awo mentioned above for Ifá i.

613

Ifa Dida: An ¡nv¡tation to lfa Consultation

consultat¡on. They wanted to know how their success would be on their father's throne. They were both assured that they would be very successful. They were however advised to pursue the issue of marriage and child-bearing more than any other thing in their lives. They were urged to beget many children and ensure that these children were well trained. They were also cautioned against getting married to many wives at the same time as many wives would bring many problems for them and their children. Rather, they were asked to give bifth to many children, males and females who would continue to perpetuate their lineage and ensure the continuity of their family tree. They were also advised to offer gbg with 16 rats, 16 fish and two hens each. Offrése-Ilé felt that offering gbg was unnecessary as there was no need to give b¡tth to any child. To him, the trouble one would undergo to train any child was simply too much for comfoft. He also reasoned that too many children would only bring povefi and want as the resources one would need to enjoy one's life would be dive¡ted and expended on children and their training. He therefore resolved notto have any child in his life but rather, to acquire as many clothes and jewelries as he could afford. Orf résé-Oko on the other hand, chose to comply with the advice of the Awo. He offered the gbg as prescribed and he got married and gave birth to many children. He preoccupied himself with the training of his children. This made him very poor and always in want of one thing or the other. This notwithstanding, he preserved and endured all the hardship involved in the unbringing of his children. He lacked good clothes and modern jewelries but he never minded.

There was however an annual festival which Offrésé-Ilé and OffréséOko, together with all their subjects must attend. Each year that they went to this festival, Onlrésé-Oko was the subject of ridicule. He would be jeered at and made jest of openly by all. His dresses were old and his children would wear dresses that were only fit for paupers. Everybody around would say that the many children that Onlrésé-Oko gave bifth to were the source of his povefty. He would however respond that when the children reached the stage of maturity and they were on their own, his 614

!! osunda Meji poverty would disappear. In the case of Onfrésé-Ilé, he used to appear at the annual festival with the latest design of dress jewelries and makeups. He would be hailed and accorded the honour fit for only a monarch in his royal majesty. In orderto rubbish his fellow Qba, he would begin to sing the following songs: Onlrésé irc dé OkO lrese é, ire dé Onlrésé, a9g I'e,wá Oko lrese agg l'gwá qni Onlrésé O, aSg Q rq dá o? oko lrese, agg lgwá qni o

Translation Orfrésé here comes all the good things of life Oko lrese, here comes Ire Orfrésé, dresses are beauty Oko Irese, dresses are one's beauty Offrésé, where are your own dresses OkO lrese, dresses are one's beauty

That was how Onfrésé-Ilé used to sing yearly just to put his co-Qba to shame; Onf résé-Oko would never mind allthe insinuations. Before long, both On'irésé-Ilé and Onfrésé-Oko were getting older and older. Their strengths were failing them. Their capability to work and look for money was no longer as before. In this wise Offrésé-Ile could not acquire as many dresses and other ostentatious materials as before. All his dresses began to fade and tear at the shoulders and knees. In the case of Offrésé-Oko he was getting weaker too but his children were getting matured. They were all gainfully employed in various disciplines. They began to take care of their father in appreciation of all his sufferings over them. Their father was living in comfoft more than ever before. He was wearing very expensive dresses and jewelries. He was looking fresher, younger and happier than ever before. When the time to go for the annual festival arrived, the children of On'irésé-Oko gathered together to deliberate upon what to do to make the occasion great for their father. Some of them suggested that it would 615

Ifa Dida: An invitation to tfa Consultation

be befitting to buy a horse for their father to ride to the occas¡on. Others disagreed and suggested that they would carry their father shoulder-high to the occasion. They all agreed. They bought for him the most expensive dresses, shoes and cap to match. when tñey appeared at a distance, all eyes were on them. Everybodywas hailing them. Those who had hithefto stayed with Onfresé-Ilé left him alone and joined the crowd of OnlréséOko. The tide had completely turned against Offrésé-Ilé. His dresses were old and wofthless. He looked haggard and unkept. He looked and felt lonely. It was ceftainly onfrésé-oko's day. The crowd urged offréséoko to sing for them on that occasion. He then opened hiJ mouth and said: Onlrésé ire dé Oko lrese, ire dé Onlrésé, gmg l'gwe Okó lrese gmo I'ewá eni f,nl I'ayé O, gmg I'e,wá o OkO lrese Or gmg l'gwá gni o

Translation Onfresé here comes all the good things of life lrese, here comes Ire Offrésé, children are beauty OkO lrése, children are one's beauty Owner's of the world, children are beauty 0kó Irese, children are one's beauty OkO

This was just the song they sang throughout the occasion. offrésé-Ilé looked at himself and knew he was a loser. He left the festival a very sad old man. Oko bagi s'Qyln wáá b'olókó D,lá filn Onlrésé Ilé A bü filn t'Oko Fbg qmq ni wgn nt kt wqn ge Onlrésé-Oko nlkan nl ñbq l'Qyln ü ñg'qbg ñjq Onlresé ire dé Oko lrese, ire dé Onlrésé, gmg I'ewá Oko lrese gmg I'e,wa qni o

616

i!

lnl

ogun¿a t,tei¡

I'ayé Or 9mQ I'e,wá o lrese o, gmq I'erwá gni o

i

OkO

Translation A stone hit a tree and returned to hit the thrower This was lfá's declaration to Orfrésé-Ilé And also to Onllésé-Oko when they were advised to offér gbg in order to beget children Only Offrésé-Oko complied with the advice Now, Offrésé, here comes all Ire in life OkoIrésé, here comes Ire On'irésé, children are beautY Okolrésé, children are one's beauty Owner's of the world, children are beauty OkoIrese, children are truly one's beauty

Ifá says that the person for whom this Odü is revealed shall be upgraded and his/her prest¡ge enhanced by his/her children if he/she endeavors to give them adequate training and good upbringing. i

11.

Ifá says that the person for whom this Odü is revealed must not hide anything he/she is doing from his/her children. He/she must allow all his/her things to be known to his/her children as this will one day save his/her life or career.

Ifá also says that the person for whom this Odü is revealed is most likely go¡ng to enter into a serious fight over his wife if a man or the husband of a woman whom this Odü is revealed is going to fight over her very soon. There is need to offer gbg so that the outcome of quarrelwill be in his/herfavour.

this

{

'money. There is the need to offer ebq with three cocks and He/she also needs to serve Qsanyln with one cock and palm-oil. He also needs to serve Ifá with one hen and money. On these Ifá says:

9l0bQr¡nbgün nll fo Páata- Pflti Dlá fi¡n Qrunmllá 617

(


Ifá rrlqq gba Pupayeml Tll 9e Oblnrin Ikú fbg ni wqn nl kó 9e

Translation the Beetle, is it which hums in its unsteady flight This was lfá's declaration to Qrr1nm)lá When going to snatch away Pupaygrnl (palm-oil) The wife of Iku (Death) He was advised to offer gbg QIQbQünbgün,

Pupaygnti, redness-befits-me, was palm-oil. She was the wife of Ikú (Death). Ikrt was very jealous of her. Pupaygrnf was very useful to every household but Iku would hear none of ¡t. Anyone who made use of Pupaygnf, no matter how little would be attacked and killed by IkrJ. Yet nobody could do without making use of Pupaygrn'i. Pupaygnf was useful for medicine, cooking, for soap-making and other household chores. In fact, without Pupaygrn'i, no good soup could be made. In spite of these, Ikri d¡d not want anyone to touch or move close to Pupaygnf He wanted her for himself alone. All entreaties to Iku to allow Pupaygrn'i's usefulness to spread round fell on deaf ears. Many people were dying or starving becausethey could not have accessto Pupaygrn'i.

.

One day Qrúnm)lá made up his mind to snatch Pupaygrn'i away from Ikrl and make her available to all. Consequently, he went for Ifá consultation in the house of some of his former students mentioned above: would he succeed in this mission? Would he be able to ward off or even defeat Ikrl when he eventually succeeded and Ikri came with his inevitable anger to launch his (Ikrl's) attack? would he not be disgraced in this assignment? The Awo informed Qrúnm'llá that he wanted to take up a serious challenge that would eventually be benevolent to the world. He was assured that he would succeed in his mission. He was however warned that his opponent was very strong indeed. Fbr this reason, there was the need for him to allow his children and every member of his household to know all what he was planning and doing as they may be the ones to save his life in the final

analysis. He was told to offer gbg with three cocks and money. Qrrlnmllá complied. 618

i! osunaa ue¡i As soon as he reached home, Qrúnmllá called every member of his household together and informed them of his intention. They all gave him their support and blessing. From then onwards, they began preparations forthe encounter. A few days after this, Qrúnmllá approached Pupaygrnf and told her of his intention to take her as his wife in order for her to be of benefit to the whole world as Olódümaré had created her to be, instead of being the property of Ikú alone. Pupaygnf responded that the day Qrúnmllá did thls would be her happiest day on eafth as she was literally held captive by lkrl. She however expressed her fear for Qrunmlla because of possible reprisals from her husband. Orúnmllá assured Pupaygrn'i that Ikrl would be contained in the event of any confrontation. Pupaygnf was overwhelmed

joy.

There and then, she moved into Qrúnmllá's house without bothering to pack her belongings from Ikú's house,

with

As soon as Ikri discovered that Pupaygnf was late to return home, he began to wage war against anyone and everyone around. When he eventually realized that Pupayernf was no longer returning home, he ran mad. Everybody and everything was his target of attack. By the time he knew that it was Qrúnmllá who had snatched his wife away from him, he ran berserk completely. To the surprise of lkr1, he discovered that the whole world was in support of QrrJnm)lá for snatching away his wife. He concluded that there was no more truth in the world if someone who had snatched another man's wife would be the one who would be showered with undeserved sympathyand not him thevictim of such dastardlyact.

to spare anyone in his attack. That the whole world had begun to benefit from Pupaygrn'i's separation from him meant nothing to him. He simply carried all his weapons and headed for He therefore resolved not

QrrlnmIlá's house. When Qrúnm'ilá saw Ikú from a distance, he knew, without doubt, that the war had stafted. Then they began to fight. This confrontation was so fierce that such had never been witnessed before. All the charms of both pafties were freely used without any effect on either pafty. Many of their defence devices were destroyed totally. At a stage, Iktl returned home to 619


go and bring more weapons and charms. At that po¡nt, Ikrt was having a slight edge over Qrúnm'llá who was showing traces of tiredness. When Ikú returned, the fight resumed, ¡t did not take long before it became clear that Ikrl would defeat Orúnm'ilá. his father not to forget one of his charms known as'Ojr1-kó-t'ÉV¡n' the eyes do not see what

It was at this stage that the first son of Qrúnmllá reminded

is happening at one's back. That was when OrrJnmllá remembered this charm. He had hithefto completely forgotten about it. Qrrlnmllá rushed inside to pick this charm, it was a garment of some soft but it was very powerful. He had explained how it worked to his household before this encounter with lkr1. It was this garment Qrúnmllá used to defeat lkrl. Iktl ran awayand conceded Pupaygrn'ito Qrrf nmllá.

QrúnmIlá was full of gratitude to Olódümaré, Ifá and his Awo who had told him to let his children and every member of his household know all what he was doing as they would be the ones to safe his life in the end. He realized that if not that his son reminded him of OjrJ-kó-te$n, his defeat in the hands of IkrJ was inevitable. glqbqünbgün nll fo paátá- pflti Dlá fún Órrrnmllá Ifá ñlqq gba Pupayeml Tff 9e Oblnrin Ikú fbg ni wqn nl kó 9e Ó gb'Qbg, ó rú'bg Ko pq kó jlnná F wá bá ni nl ajagQ ogun

Translation QIQbQünbqün, the Beetle, is it which hums in its unsteady flight This was Ifá's declaration to Qrúnm'llá When going to snatch away Pupaygnf (palm-oil) The wife of Ikri (Death) He was advised to offer ebo He complied Before long, not too far Join us in the midst of victory

620

!! ogunaa me¡i Ifá also warns the person for whom this Odü ¡s revealed not to do anything that will lead to his wife being snatched away from him. He needs to be accommodating in anything he does so as not to incur the anger of his com munity aga inst himself.

L2.

Ifá warns the person for whom this Odü is revealed never to send people to anywhere to do something on his/her behalf if what was to be done was very impoftantto his/her life. He/she may send people to do some minor assignments on his/her behalf but when it comes to his/her career, health, business, security and so on, there is the need for him/her to go and do whatever is required to be done by himself/herself. If this warning is not heeded, he/she may end up regretting the outcome for the rest of his/her life. He/she must never eat lgin, theAkee apple, forever.

Ifá says that the person for whom this Odü is revealed needs to offer qbg with two big cocks, two big kolanuts, two kegs of guineacorn beer and money. Ifá says that if he/she is called upon to come somewhere for an impoftant assignment, he/she should endeavor to personally go there and not to send anyone on his/her behalf. On these, a stanza in Ogundá-Mé;) says: Gangan ró Gángán O ró $aaworo idq nll balg lúff ró gángánruru-gángánruru Dlá fún Skankanlé lrúnmgle WQn ñlQQ gbaa igbá Iwá wá'lé Ayé fbg ni wqn nl kl wqn wáá ge

Translation Ifthe

Gángán drum sounds Or if it fail to sound And $aworo idg, the small brass bell is it that jingles when it hits the ground These were lfá's declarations to the 401 IrúnmglQ When going to collect the calabash of Destiny into the world They were advised to offer gbg

621


The 401 lrúnmglQ wanted to go to Olódümare to ask for the calabash of Destiny so that they could be giving all the good things of life to human beings who approached them for such. When they reached the presence of Olódümaré, they told him what they came for. Olódümaré told them that he could hand the calabash of Destiny over to only one of them and all human beings and other IrúnmglQ would have to approach such IrúnmglQ who had it in his possession before they could benefit from it. Olódümaré asked them to come back in seven days'time. He asked them to bring along with them, one matured coclg one keg of guinea-corn beer, two kolanuts and six pieces of cowries each. Olódümaré said that the first lrúnmglQ to arrive would be the one to take custody of the Calabash of Destiny. When the 401 IrúnmglQ left the presence of Olódümaré, they proceeded

straight to the house of the group of Awo mentioned above for Ifá consultation. The Awo told them that they were about to take something very impo¡tant from someone. They advised each of them to offer gbg with one matured cock, one keg of guinea-corn beer, two pieces of kolanuts and six pieces of cowries. All of them considered the Awo to be cheats. They said that Olodumaré asked them to bring along with them exactly the same materials which the Awo advised them to offer as ebg. In this wise, they said that there was no need to offer the gbg which they considered to be a device by the Awo to get rich quickly and cheaply. Ogrfn in pafticular was seriously angered by the advice of the Awo. He claimed that of all the lrúnmglQ, he was the one who used to wake up earliest. Consequently, he would be the one to arrive at Olódümaré's presence on the seventh day. He vowed never to have anything to do with the gbg even if allthe other IrúnmglQ decided to offertheirs.

In the case of Qrr1nmllá however, he told all the other lrrlnmglQ that he would offer the gbg and he did. Instead of offering the ebQ, all the other Irúnmgle procured only the materials which OIódümaré asked them to bring, but only Qrúnmllá offered the gbg and procured the materials required of them to bring by Olódümaré. On the seventh day, OgUn was the first lrúnmglQ to wake

622

up. He gathered

'!i

ogunaa ue¡i

all the requ¡rements by olódümaré together one big cocl<, two

kolanuts' a keg of guinea-corn beer and six cowries and was about to set out on his journey to Olódümaré when he suddenly remembered that day was the period he had specifically set aside for elephants hunting. He did not want to fail or disappoint himself on that day. Consequent upon this, he decided to send his slave called Ida to take all the materials he had already procured to Olódümaré so that he could concentrate on his hunting expedition. He wokelOa up and ordered him to go straight to Olódümaré and deliver the materials to him (olódümaré) on his (Ogun) behalf. Ogun warned Ida never to waste time or stop at anywhere on his way, with this warning both Ida and OgUn set out to their various destinations with Ogttn full of confidence that he would not only receive the Calabash of Destiny

from Olódümaré through lda, but would equally kill many elephants in addition. Ogtln considered that day a pafticularly lucky one for him.

Ida was determined to be the first person to reach the presence of Olódümaré in compliance with his master's directive. Who knows, if he did the assignment well, he might even get his freedom that day! He was moving very fast. Half way on his journey, he saw one big Igin tree. The tree was full of ripe fruit. Ida suddenly remembered that he was feeling very hungry. The fruit became very irresistible to him. He checked his time. He knew that he still had some time ahead of all the other IrúnmglQ. He decided to spare a little time out of his spare time to eat some Igin fruits. He placed the coclg keg of guinea-corn beer, kolanuts and cowries down at the vast of the tree and climbed the tree to eat the fruits. When he tasted the fruits, he realized that he had never before tasted any fruit as sweet as that. The more he ate, the hungrier he became. He began to jump .from one branch to another, Some of the branches broke off but he never noticed. He continued to eat. Before he could regain his senses, it was evening already. He quickly jumped to the ground and discovered to his chargrin that the lap of the cock had broken and severed, the keg of beer had broken, the kolanuts had split and the money had been lost when the broken branches fell on them. lda decided to go ahead to Olódümaré and inform him that he had broughtthe materials the way Ogun had given them to him. In the case of Qrrtnm'llá however, he woke up shortly after Ogun. He set out

623


on the journey but he had earlier been warned not to eat the fruits (all Ogunda-méJi children are forbidden from eating Igin fruits) and he simply moved on. He was the first person to arrive at Olódümaré home. Olódümaré handed over the lgbá-Iwá to him. He blessed him and instructed him to supply all the needs of other lrúnmQle and human beingstothem. Hewas also advised to usethe lgbá-Iwá judiciously.

Soon after this, all the other IrrlnmglQ began to arrive with their requirements. They were directed to Qrrlnm)lá for blessing. He blessed them all. They all congratulated Qrrlnmllá for his foftune and additional status as the custodian of Igbá-Iwá. They were surprised that Ogun had notshown up. Late in the evening,Idá, Ogún's slave arrived. He was tired, difi and unrepentant. He brought out the cock half-dead with one lap already missing, the keg already broken into two, the two kolanuts already split and the six cowries missing. When asked why this was so, he explained that he had broughtthe items the way Ogun had given them to him. The other lrúnmglQ concluded that, that must be the reason why OgrJn was ashamed to appear personally. They all prayed that since Ogún brought all what was required of him in halves, all his requirements in life would be realized in halves.

When Ogrtn heard of this, he stormed the midst of the IrrlnmglQ and protested that he was the first person to wake up and send his slave to bring all the required items to Olódümate and he was sure that Ida h¡s slave was the first to arrive there, why should he be the one whose heart's desires would be realized in halves. He was asked to go and calllda. He did. In his presence, they asked Ida to tell everybody the conditions of the items he,Idá, brought on behalf of Ogun. When Ogrln heard this, he was very sad. Ogun then made his crying the crying of shout and made his IyQrQ, the IyQrQ of lamentations saying: kan Egúngún o kan Orlsá Ko kan Oosa

KO KO

624

i!

osunaa ue¡i

B$Q ni kO kan EgUngUn

Ida eru eni l'órán kán o

Translation This (misfoftune) does not concern Egúngún the Ancestors It does not concern Oflgá, the Divinities It neither concerns Oñsa Nor even EgUngUn It is lda, one's slave, the matter concerns

Everybody present felt sympathetic for Ogún and showed hostility to Ida;. When Idá realized that the hostility was getting too much, he told them that it was s¡mply not his fault. He said that there were 401 IrúnmglQ involved in the matter. AII of them had their own slaves and seruants. Only one of them chose to send his slave while all the others decided to go on their own. He said that if Ogun had taken the assignment seriously enough, he would have come personally and the story would definitely have been different that day. Instead of blaming him or looking at him with disdain, they ought to blame Ogun for not taking the most important assignment in his life seriously. When Ogun and the other 400 lnlnmglQ heard whatlda said, they knew he had a very valid point. They told OgUn to accept his fault and consider it his own fate. Ogun again made his crying that of shouting and his IyQrQ that of lamentation saying: Kó kan Egrlngún o KO kan Orlsá Kó kan oOga B€e n¡ kO kan Egungun Fledaá gni I'Qran kán o

Translation This (misfoÉune) does not concern Egúngún the Ancestors It does not concern Orlgá, the Divinities It neither concerns Orlgá Nor even EgUngUn It is one's Destiny the matter concerns All the other lrúnmglQ agreed that it was in the Destiny of Ogrln not to be

625


the custodian of lgbá-Iwá (the Calabash of Destiny). If he had taken it upon himself to go personally he would have been the first person to arrive at the home of Olódümaré and the story would have been different. Gengen ró Gangan O ró $aaworo idg nff balQ Nll rO gángánruru-gángánruru Dlá firn Okankanlé lrünmqh Won ñlQQ gbaa igbá Iwá wá'lé Ayé fbg ni wQn nl kl wqn wáá 9e Dlá filn Ogr¡n Ó ntg gba Igbá Iwá wá'lé Ayé Fbg ni wqn nl kó 9e Dlá fitn Qrúnmllá Ó rttg gba Igbá lwd wá'lé Ayé Fbg niwQn nl kó 9e Qrunmllá nlkan nl ñbq l'é,yln to ng'gbg Qrúnmllá nlkan ló rú'bg apésln ñj€ ko kan Egungún o KO kan Ortgá Kó kan oOga B€e n¡ kó kan Egungun Ida grrt gni I'Qrán kan o Kó kan Egúngún o Kó kan Orlsá Ko kan oosa Beq n¡ kó kan Egúngún Fledaá gni I'Qrán kán o

Translation If the Gángán drum sounds Or if it fail to sound And Saworo idq, the small brass bell is it that jingles when ít hits the ground These were lfá's declarations to the 401 lrúnmglQ When going to collect the calabash of Destiny into the world They were advised to offer gbg These were lfá's declarations to Ogun

626

ll

ogunaa ue¡i

When going to collect the Igbá Iwá into the world He was advised to offer gbg And also to Orúnmllá When going to collect the Igbá Iwá into the world He was also advised to offer the gbg Only Qrrfnm'llá offered the 9b9 Only Qrúnmllá became the custodian of Igbá Iwá This (misfoftune) does not concern Egúngún the Ancestors It does not concern ORga, the Divinities It neither concerns OnSa Nor even Egúngún It is Idá, one's slave, the matter concerns And this does not concern Egringún It does not concern any Oñgá Nor even any Egúngún It is one's Destiny the matter concerns

Ifá warns against send¡ng others to carry out any assignment that is very impoftant in the life of the person for whom this Odü is revealed lest he/she meets with disappo¡ntment, disillus¡onment, disgrace and even disaster. The person for whom this Odü is revealed has every reason to be great ¡n life if only he/she could pursue this greatness on his/her own and refuse to send other people in pursuitof this greatness for him/her.

13.

Ifá saysthatthe person forwhom this Odü is revealed had committed a very serious offence aga¡nst someone. The person had vowed never to forgive him/her. There is the need for him/her to go and tender an unreserued apology to the person he/she had offended. At the same time he/she needs to offer gbg with three guinea fowls, three cocks and money. He/she also needs to serue Ifá and Qbatáh with ébürg vegetable. He/she will also ask Ifá what the Elders of the Night will take and give to them accordingly. If the person for whom this Odü is revealed fails to apologize and offer the appropriate gbg and feed the Divinities mentioned above, he/she may find ¡t very difficult, if not totally impossible to see the compassion of Olódümaré, the Deities and mankind. On these, a stanza in Ogr:nda-méJl says:

627


Arágbá sawú ojrt o,tl IAkUn pqqlq I'Qrün erin Iukr¡n tó nl kérin má g'oké álQ T'óun t'erin ni wqn jg ñlq o Flkan- fikan múlé aláró Fáká- flkl I'oün ewlrl Ká fi'nú ye'ná Ká f'Qyln yÉ'erün Awo ilé Onlteñkú Dlá fün Onlte¡tkrl Qmq q$e$e-krlnlQ goo-9oo-9oo Qmq qbebe kúnlQ goo-9oo-goo Dlá fi¡n Abq gékété Tff ggmg'künrin Ogun M'jq tó lq dó oblnrin Origd Gbowrljl Orlqa kQ, ó nl Oun O nl bá Abq ge mq

Translation He who has a strainer to filter beer The thick running plant round the elephant's neck Any running plant which plans to prevent the elephant from moving to its destination Both ofthem shall be there together Vigorous hammering of metals characterizes the smithery And ceaseless fanning characterizes the bellow To place the face against the heat of the fire And the back against the heat of the sun These were the resident Awo of Offteñkú They were the ones who cast Ifá for Orfteñkú He who offended and was cast begging about He who appealed for forgiveness by begging about They combined to cast Ifá for Abg-$ékété The son of OgUn When he went to make love to Qbátálá's woman Qbatálá refused, and declared that he would never have any relationship with Abg again.

Abg-$ékété was the son of OgUn. He was very close to Qbátála who in turn was veryfond of Abg. There was nowhere that Qbatálá would go that he would not take Abg along. Many people even thought that Abg was Qbátálá's biological ch¡ld. There was nothing going on ¡n the life of ObaHlá thatAbe did not know about.

628

i!

ogunaa uej¡

one day however, Qbatálá marr¡ed a young woman. This woman was very attractive and had a pleasant attitude. She was very fond of Abg and for that, Qbatáh was very pleased. whenever Qbátálá was not around, he used to send Abg to his newly married wife to keep her company and take care of her needs. This Abg would do with enthusiasm. Unknown to 9baHlá, both of them had developed an unholy lustforeach otherand Abg began to betray QbaHlá by constantly sleeping with the woman. Even when this was going on, Qbátálá d¡d not suspect anything. It soon reached a stage that both of them became reckless and careless. one day, QbaHb went out to a meeting. He was expected to arrive late from the meeting while at the meeting, QbaHlá realized that he had forgotten something at home and he took permission to go and bring itfrom home. As he reached home and opened the door, he met Abg and his young wife in the heat of passion. He was totally sad and disappointed that Abg could betray him so. He told Abg there and then never to come to him again and that he had already severed all relationships with Abg. He picked what he had come for and returned to the meeting. Abg was extremely ashamed of himself. He returned home a worried, sad, scared and lonely man. He began to plan whatto do to find favour with QbaHlá once again. The young wife simply packed her belongings and ran away before the return of Qbatálá from the meeting and she was never seen again. Abg-$ékété waited for LTdays and began to beg ebaHlá. gbaHlá refused to accept him in his (Qbatálá) presence not to mention listening to what Abg-$ékété had to say. He repeated his visit to Qbáktlá's home several times for several days but he was always being chased away. At last, he decided to look for influential people whom he was sure that ObaHh could not ignore to intercede on his behalf. Abq lg b9 gakl nf lé Adó Ó tq ug frlnmt t'óde Qwo ó tq be Antete t'óde lkoyl Orlsá kO Ó nl oun o nfl b'Abe ge mq

Translation Abq went to beg gaki at Adó Ektti

629


.

And went to beg [dnm) of QwQ-land And went to beg Antete of lkoyi-land Yet Qbátálá refused He declared that he would never have anything to do with Abg again

when Abg tried everyth¡ng he knew to ensure that Qbatálá soften his mind and failed, he travelled to Adó Eldtl to beg Saki, one of ebátálá's close confidants to help him appeal to Qbatálá. gal( came and pleaded for several days but Qbátála refused to listen. Next he travelled to QwQ land to plead with the firinmI of QwQ, a highly respected Chief in QwQ and a close friend of Qbatálá to help him beg QbaHlá. Elinml of QwQ and Qbátá¡á held each other in high esteem. They never wished to offend each other on any issue in life. Etlnml of Qwg travelled allthe wayto)ránjé-Ilé where QbaHh lived and begged his friend for several days, yet Qbátálá refused bluntly to change his mind towards Abg-$ékété. Abg-$ékété again went to IkOl town to go and beg Antete to help him appeal to Qbátálá to forgive him his offence. Antete was a highly influential personality in the community. His reputation travelled far and wide and reached every part of Yorübá land and beyond. He was a bosom friend of Qbátálá. Antete ffavelled to lránjé-Ilé and begged Qbátálá for several days and Qbátálá refused to change his mind.

When all these people failed

to

change Qbatálá's mind, Abg-gékété thanked them and decided to try other means to appeal to Qbátálá. He felt that Qbatálá refused to listen to his appeal because he had betrayed him terribly and Qbátálá felt it to his bone marrow. Abg reasoned that the greater the love, the greater the enmity when it turned sour. He decided to send other people. Abg lg b9 Agbe-dúdrt Tff I'gme Olókun SQnfadé ó lq b9 Ah¡¡
i)i

osunaa ue¡i

Translation Abg went to beg the dark-complexioned Agbe The child of Olókun SQnfadé, god of Oceans And went to beg the red-coloured Alüko The child of QlQsá, the goddess of the Lagoons Yet Qbátálá refused He vowed never to have anything to do with Abg again.

In his bid to be reconciled with QbaHlá, Abg travelled to the ocean-side to go and plead with Olókun to send his son, Agbe-dúdr1 to help him beg Qbatálá to forgive him his offence. Olókun sent Agbe-dúdrl who travelled tolránjé-Ilé with Abe. Agbe-dúdr1 begged QbaHIá for several days, both on behalf of Abg, Olókun- SQffadé himself butQbátálá refused to listen.

Next Abg went to Qsá, the Lagoon to meet QlQsá, the goddess of the Lagoon to plead with her to send Alükó-dódóodó, her son to go and help him beg gbatáh to please forgive him, she agreed. A¡uko-dodóódó begged QbaHlá for several days but he refused to listen. gbaHIá vowed that he would never forgive Abg for what he (Abg) did. When Abg saw that all of these highly rated, respected and influential people could not change the mind of QbaHlá, Abg decided to go and solicit the help of Qrunm'ilá. He now travelled to Ilé-IfQ to beg Qrúnmllá for assistance. Orúnmllá consulted Ifá for Abg and OgUnda-me¡l was revealed. Abg was advised to offer gbg with three cocks, three guinea fowls and money. He complied immediately. After this, Qrúnmllá went to procure a bunch of EbUrg vegetable and headed for Qbátálá's home at

Iránjé-Ilé. Abq wa $qpá-gese Ó lq dlpo Qrunmlla mu Nigbati Qrrtnmllá ñ19 Ó qÉ ltl ébürq I'QwO AwOye róye I'Orlga be ñ ¡q fdun-BQléjq tff Se gmg'yé Oh¡- Igbó lüff $e wglé-wQde Orlga Ó ru dle kl Qrunmlla de'le Orlsa Orlsa ttlá t¡ sün lo o 631

lfa Dida: An invitation to lfa Consuftat¡on

Qrunmllá nl Orlgá ñlá agÓ ooo! fdun Beléje tll 9e emq'ye Olú-Igbó Nl Orlgá kl yt jl Qrúnmllá nl kó jl WQn nl nltorl i klnni? Ó nl nltorl $akl ti jl nl'le Adó frlnml ti jl l'óde QwQ Antete t¡il l'óde lkoyl Agbe-dúdrl ti jl l'ókun Alüko-do-d0o-do ti jl I'Qsa

Translation Abg then gathered himself together And went to seek the help of Qrunm)lá When Qrrfnm'ilá was going He took along with him a bunch of EbUrE vegetable But 9bátálá was known for his careful observation and accurate deduction of happenings Edun-B€l_éjé, the slender monkey, who was the son of the forest deity, was acting as the chief companion of Qbatálá When Orúnmllá was about to reach the home of Obátálá Qbatálá had slept off QrUnm)lá shouted his salutations Fdun-b€léJQ, the son of Olú-Igbó replied that Qbátálá was not yet awake Qrunm)lá asked him to wake up They said why? Qrúnm)lá declared that pal( had already woken up at Adó-Ekltl And [ñnm) had woken up at QwQ-land And Añtété had woken up atlkOfl-land And Agbe-dúdú had woken up at Ocean side While Alük0-d0-d00-d0 had woken up at the Lagoon side

When Qrrlnmllá was about to reach Iránjé-Ilé, the home of Qbatálá, SbaHlá who was reputed to be highly gifted in the area of making careful obseruations and deducting what was about to happen ¡n the future had already sensed that someone greater than all the people whom Abg had sent to him was approaching his house. He therefore ¡nduced himself to sleep and left a message w¡th [dun-BQl€j€ to inform anyone who came to see him that he was already asleep. When Qrúnm)lá arrived, fdun-BQlQjQ 632

tr!

ogunaa ue¡i

told him that Qbatálá had not yet woken. Qrúnm)lá said that QbaHh should wake up ¡mmediately. When asked why, Qrúnm'llá responded that $al( of Adó, ffinm) of QwQ, Antete oflkofl, Agbe -dúdrl the son of olókun and AlUko-dodo the son of QlQsá had all woken up. There was no reason therefore why Qbatálá should notwake up atthattime. Orlgañlá bá jl Ó nl Oun ti jl na Ó nl gügbQn Oun O nl gf'lQkün Qrúnmllá nl wáá ql'lQkün ni o Ó nl nltorl wlpe lpéperéjrt nll ql'lQkün Omira nll sl'lékün fómo

fójrt

Translation Onganla (Qbaulá) thus woke-up He declared that he had woken up But he would not open the door (for Qrrlnm)lá to enter) Qrúnm'ilá said Qbatalá would open the door Because IpeperejU, the eyelid is it that opens the door for the eyes (to see) And the discharge signaling labour is it that opens the door for the bifth of a new born baby.

When Qrunmllá heard that QbaÉlá was asleep, that told him that at least the person he had come to meet was at home. He ordered that Qbatáh should wake up from sleep. When asked why and he gave the reasons why Qbátálá should wake up. QbaHlá woke up but insisted that he would not open the door for Qrrlnm)lá to enter the house. QrUnm'ilá ordered Qbatálá to open the door for him, when asked why, he said that it is the eyelid that opens the door for the eyes; it is the labour discharge that opens the door for the b¡fth of a new born baby. He said that unless these statements were not so, then QbaHh might not open the door; but if they were statements of fact, he ought to, and should, open the door immediately. Orlgáñlá wá gt'lQkün Ó nl Oun ti $'lqkün na $ügbQn óun O nl kg'jú sl Qrrfnmllá Qrúnmllá nf yoó kqjr¡ s{ oun ni o WQn nl nltorl i Hnni

633


Ó nl nltorl atelese kff d'gytn kg gna Eékánná gwq kff d'é,yln kg'wq Eékánná ese kll d'éyln k'esg A$ur¡gbó kll d'éyln kg'gbó

Translation Qbablá then opened the door He said that even though he had opened the door He would never turn his face to Qrúnm)lá Qrrfnm)lá said that he (Qbatalá) should face him When asked why? He declared that the flat of the foot does not turn its back on the footpath The finger nail does not turn its back on the finger The toe nail does not turn its back on the toe He who evacuates the bowel in the bush does not turn his back on the bush

when QbaHlá heard all what Qrúnmllá sa¡d to him when he arrived, he knew they were all statements of fact. He therefore opened the door reluctantly. When he opened the door, he insisted that he would not turn towards QrrJnm'ilá to look at his face for any discuss¡on on the matter. Qrúnm)lá ordered him to look at him. when asked why, Qrúnmllá stated that the foot does not turn its back on the footpath, the finger nail does not turn its back on the finger and the toe nail does notturn its backon the toe while at the same time, the person who empties his bowel in the bush does not, and cannot turn his back on the bush. Qrúnm'ilá declared that if all these statements were false, then Obatala was free to turn his back on him; but if they were all statements of fact, then Qbatáb ought to, and should turn and face him for and on behalf of Abg-gékété which he had come for.

Qbatáh wa kg'jú sl Qrunmila Ó nl óun ti kq'jr¡ stl na Ó nl gügbqn Oun O nl rqrln-ln s'QrO náá Qrrlnmllá nf yóó rgrln-ln sli ni o WQn nl nltor{ i klnni? Ó nl nltorl érln sóbósobó ni t'opó frfn gQwQlQ-qe,wglg ni t'QdQkg Dqkqdqkq abQrf n Fewele-fewele I'Qnu 634

l!

ogunda Meji

Frln ni wqn fi r fgn'ná gtl Frln qQqS l'ágbárá ñrin ko'do I'qna B'ówüú bá so l'óko Olóko a f'érln ká

Translation gbaHlá then turned and faced Qrunmlla He said that even though he had faced him He would never smile over the matter Qrrlnmllá ordered that QbaElá should smile over the matter When asked why He stated that a widow is noted for her consolatory While a lewd woman is noted for her stupid but temptations smiles Stupidly temptations smiles are the trademark of a prostitute It is with smiles that people light the fire with which alcohol are brewed And it is with smiles that the flood joins the stream When the cotton-tree produces its cotton wool It is with smiles the farmer haruests it

smiles

1

When Qbaffi¡á eventually turned towards Qrúnm)lá for a face-to-face discussion on the matter of Abg-$ékété, QbaHh declared that no

matter

what Qrúnmllá sa¡d, he would never be pleased to the extent of smiling over the matter. Qrunmlla ordered him to sm¡le. When asked why? Qrúnmllá responded that a woman whose husband recently died would only smile to console herself and to console others that was not the very end of life; a prostitute used her stupid but tempting smiles to invite her customers and any other passerby; alcohol brewers smile to light the fire for brewing the alcohol; the flood smiles when joining the stream; and when the wool germinate and splits, the farmer harvests it with sm¡les. Qrunmllá stated that if all these were not true, then QbaHh was free not to smile over matter; but on the other hand, if they were statements of fact, then QbaHlá had no option left but to smile over the matter of Abe-Sékété.

the

i

i

Orlgáñlá wáá rQrln-ln Ó nl oun ti rerln-ln na $UgbQn QrQ náa kó nll tán nlnú Oun Qrrlnmllá nl yóó tán-án nlnU r$ ni o WOn nl nltorl i klnni Ó nl kótankótán I'ajá ñ

lá'mi

I 635


B'ás$ bá mu'mi, á tán nlnt¡ ase BlgQrq bá mu'mi á tán nlnú lgQrQ B'óblnrin ba na'já eétán Tlt¡tn nll tán

Translation Obabb then smiled He declared that even though he had smiled The matter would not completely leave his mind Qrrlnm)lá ordered that the matter must be completely removed from his mind When asked why? He said that completely does a dog attempt to lick water He said that, when liquid strainer drinks water the water will drain completely from the strainer when removed from the water And when fish-trap ís immersed in water, the water will drain completely from the fish-trap when removed from the water And if a woman engages in the business of unripe palm-fruit It is completely exhausted

When Qbatálá smiled and insisted that it would be impossible for him to completely get the matter out of his mind. Qrúnm)lá however ordered him to get it out of his mind completely. When asked why this should be so, QrUnm)la declared that a liquid strainer, when immersed in water will be filled with water, it will be completely drained of the water. The same thing applies with fish-trap. He also said that no woman engages in the business of unripe palm-fruit for any to remain. He declared that if these were not true, then QbaHb was free to harbour grudges against Abg-$ékété. But if on the other hand, if these were statements of fact, then QbaHlá ought to, and must, completely clear his mind of the matten Orlgárllá nl ó titán nlnrt Oun báyll Ó nl gügbqn inu Oun o dün sl Erq náa mQ lállál Ó nl inr¡ Oun egün Qwqn lyln Oun egún esUsu Agbedeméjl oun Qgun gidi Orr¡nmllá nl tó bá ti tán nlnü re KI inu re yára di Qdúndún Kl éyln rc yára d¡ te,te KI agbede-mejl rq yára di rinrin 636

il

osunaa uej¡

Translation Qbatáh then declared that even though everything was settled from his mind But nonetheless, he could never be happy over it He said that his mind had turned to a prickle And his back had turned to needles While his mid-section had turned to thorn Qrúnmllá countered that if truly everything was settled from his mind His mind should turn to Odundun leaves And his back should turn to TQIQ leaves While his mid-section should turn to Rinrin leaves

When Qbatálá told Qrunm'llá thatthe matter had been removed completely from his mind, he however stated that he would never rema¡n happy with Abg-$ékété again. Qrúnm'ilá then countered that if truly the matter had been completely removed from his mind, then there was no reason why he should not be happy with Abg-tékété. He said that if he was not happy with Abg-$ékété then he was harbouring an¡mosity against him which was in complete contradiction with his statementthat he had totally forgiven his erstwhile favourite follower. That was when Qbátálá cleared his mind completely from the matter and forgave Abg-$ékété from the depth of his mind.

That was when Qrrfnmllá invited Abg-$ékété and reconciled him with

gbatáb. Qrrlnm)lá then handed over the EbUrg leaves to Abg-$ékété who in turn handed it over to QbaHh as a symbol of forgiveness and reconciliation. Arágbá sawu ojrl otl ItakUn pqilQ I'Qrün erin Itakun tó nl kérin má g'oké alQ T'Oun t'erin ni wQn jg nlg o Flkan- fikan mUle alaro Fake- fikl I'oün ewlrl Ká fi'nrl ye'ná Ká f'é,yln yg'Qrün Awo ilé Onfteñkú Dlá filn onftenkú 9mq o$e$e-künlQ goo-goo-9oo Qmq qbebe kunlQ 9oo-goo-9oo 637


Dlá filn Abe gékété TII gqmg'künrin Ogr¡n Nl'jO tó lg dó oblnrin Orlgá Gb0wrtjl Orlga kQ, ó nl oun o nl bá Abq ge mQ Abe lg b9 $aH nflé Adó Ó lg be frlnml l'óde Qwq ó lq be Antete l'óde lkoyl Orlqa kQ Ó nf oun o nff b'Abe ge mq Abg lg bg Agbe-dúdú Tfl g'qmg Olókun SQnladé ó lq b9 Alüko-dodoodo Tff $'gmq Qlqsa OdO Orlga á kQ Ó l'óun o nll bá Abg 9e mQ Abq wa gepá-qese Ó lq atpo Qrúnmllá mú

Nigbati Qn¡nmlla ñlg Ó $e ltl ebüre I'qwq Awoye róye I'Orl$á be ñ lQ Fdun-B€léj€ tll Fe gmgle Olú- Igbó Nff Se wglé-wQde Orlga Ó ku dlé kl orrrnmllá de'lé orlsá Orlgá rrlá ti sün lg o Qrrfnmllá nl Orlgá ñlá agO ooo! Fdun Be|éje tff Qe gmg'yé Olt¡-Igbó M Orlgá kl yl il Qrrtnmllá nf kó jl WQn nf nltorl i klnni? Ó nl nltorl gakl ti il nl'le Adó Frlnml t¡ il l'óde Qwq

Antetefif l'ódelkoyl

Agbe-dúdú t¡il l'ókun Alüko-do-doo-do ti il I'Qsa Orlqanh ba jl Ó nl Oun ti il na Ó nl +ügbqn óun O nl qf'lQkün Orúnmllá nl wáá gl'lQkün ni o Ó nf nltorl wlpe lpeper€ú nfl gl'lQkün f'ójtt Omira nll g{'lQkün fQmo Ofiganla wá gf'lQkün Ó nl óun ti gl'lQkün ná $ügbQn Oun O nl kg'jrl sl Qrünmllá 638

ii on*a" r"¡, Qrúnmllá nf yóó kqjr¡ sf Oun ni o Wón nl nltorl i klnni Ó nl nltorl at€hsQ kfl d'éyln kg Qna Eékánná qwq kft d'é,yln kg'wq Eékánná ese kll d'éyln k'qse Agur¡gbó kll d'éyln kg'gbó ooganla wá kg'jrr sl Qrúnmllá Ó nl oun ti kg'jú sll na Ó nl gügbqn oun o nl rqrln-ln s'Qró náá ' .: Qrunmllá nl yóó ngrln-ln sli ni o Wón nl nltor{ i klnni? Ó nl nltorl edn sóbósóbó ni t'opó Frln qe,welQ-9e,w9lg ni t'QdQkg Dqkgdqkq abedn ge,wQlQ-9gwglg l'$nu lrln ni wQn fi ñ fgn'ná qtl Frln Seqe l'ágbárá rtrin ko'dO I'Qna B'ów0rt bá so l'óko Olóko a f'Qrln ká Orlgáñlá wáá rerln-fn Ó nl oun t¡ rérln-ln ná $ügbQn Or0 náa kO nll tán nlnú Oun Qrrtnmlla nl yoo tán-án nlnú nQ ni o Wón nl nltorl i klnni Ó nl kótánkótán I'ajá ñ lá'mi B'áse bá mu'mi, á tán nlnÚ as$ B'lgQrg bá mu'mi á tán nlnú lgQnQ B'óblnrin bá nája eéütn Tltan nll tán Orlgáñlá rú ó t¡ tán nlnrl Oun báyll Ó nl gügbqn ¡nú oun O dün sl orO náá mq lállál Ó nl inrl Oun Qgün QwQn fyln Oun egún ésüsu Agbedeméjl oun ggun gidi Qrúnmllá nl tó bá ti tán nlnú rg Kl inú re yára di Qdúndún Kl Qyln re yára d¡ tete Kl agbede-méjl rg yára di rinrin Ooganla nl o ti di Qdúndún fyln oun t¡ d¡ tee Agbedeméjl óun ti di rinrin Njq Eburq o dé o, awo OlüjgbQ Bl a bá r'éni rere 639

'

.,


Ñ9e laá j'gbQ ni o ü j'ebe I'Ake O ü j'ebe l'Óko o Bl a bá r'éni rere Ñ9e láá j'€bQ o

Translation He who has a strain to filter beer The thick running plant round the elephant's neck Any running plant which plans to prevent the elephant from reaching its destination Both of them shall be there together Vigorous hammering of metals characterizes the smithery And ceaseless fanning characterizes the bellow To place the face against the heat of the fire And the back against the heat of the sun These were the resident Awo of Offteñkú They were the ones who cast Ifá for Onlteñkú He who offended and was cast begging about He who appealed for forgiveness by begging about They combined to cast Ifá for Abg-$ékété The son of Ogun When he went to make love to Obátálá's woman Qbatálá refused, and declared that he would never have any relationship with Abg again Abg went to beg Sal( at Adó Ekiti And went to beg fr'lnml of QwO-land And went to beg Antete of lkofl-land Yet Obátálá retused He declared that he would never have anything to do with Abg again Abq went to beg the dark-complexíoned Agbe The child of Olókun Senfadé, god of Oceans And went to beg the red-coloured AlükÓ The child of Qlqsa, the goddess of the Lagoons Yet Qbatálá refused He vowed never to have anything to do with Abg again Abg then gathered himself together And went to seek the help of Qrr:nmllá When Qrr1nm'llá was going He took along with him a bunch of EbUrg vegetable But Obátálá was reknown for his careful obseruation and accurate deduction of happenings fidun-BQléjé, the slender monkey, who was the son of the forest deity,

640

!!

ogunaa ue¡i

was act¡ng as the chief compan¡on of Qbatálá When Orrlnmlla was about to reach the home of Qbatálá Qbatálá had slept off Orrinmllá shouted his salutations Fdun-b€l€jg, the son of Olú-Igbó replied that Qbátálá was not yet awake Qrunmllá asked him to wake up They said why? Qrrlnmllá declared that $aki had already woken up at Adó-Eldtl And frinml had woken up at QwQ-land And Antété had woken up atIkOy-land And Agbe-dúdú had woken up at Ocean side While Aluk0-d0-d0o-d0 had woken up at the Lagoon side Oiigánlá (Qbatáh) thus woke-up He declared that he had woken up But he would not open the door (for Qrúnm1lá to enter) Qrúnmllá said Qbátllá would open the door Because lpépéréjr1, the eyelid is it that opens the door for the eyes (to see) And the discharge signaling labour is ít that opens the door for the bi¡th of a new born baby Qbatálá then opened the door He said that even though he had opened the door He would never turn his face to Qrrrnm)lá Qrúnmllá said that he (Qbatálá) should face him When asked why? He declared that the foot does not turn its back on the footpath The finger naíl does not turn its back on the finger The toe nail does not turn its back on the toe He who evacuates the bowel in the bush does not turn its back on the bush Qbatálá then turned and faced Qrúnm)lá He said that even though he had faced him He would never smile over the matter QrUnm)lá ordered him to smile over the matter When asked why? He stated that a widow is noted for her consolatory smiles While a lewd woman is noted for her stupid but temptatious smiles Stupidly temptatious smiles are the trade mark of a prostitute It is with smiles that people light the fire with which alcohols are brewed And it is with smiles that the flood joins the stream When the cotton tree produces its cotton-wool

641


It

is with smiles the farmer harvests it Qbatálá then smiled He declared that even though he had smiled The matter would not completely leave his mind Qrunm'ilá ordered that the matter must be completely removed from his mind When asked why? He said that completely did a dog attempt to lick water When liquid strainer drinks w,ater, the water will drain completely from it when removed from the water When fish-trap is immersed ín water, the water will drain completely from it when removed from the water And if a woman engages in the business of unripe palm-fruit It is completely exhausted QbaHlá then declared that even though eveffiing was settled from his mind He would nonetheless never be happy over the matter He said that his mind had turned to prickle And his back had turned to needles And his mid-section, thorn Orunmllá countered that if truly everything was settled from his mind His mind should turn to Qdúndún leaves And his bac( to téJQ leaves While his mid-section should turn to rinrin leaves Qbatálá then said that everything had been completely removed from his mind That his mind has turned to Qdúndún And his back to té,tQ And his mid-section to rinrin Here come Eburq leaves, the symbol of forgiveness If we see an impoftant personality One will accept his intercession You have accepted the apology at Aké And even at Oko When we see an important personality We shall surely accept the apology

Ifá says that it would be tough for the offence comm¡tted by the person for whom this Odü is revealed to be forgiven, but in the end, the apology would be accepted. On the other hand, if the person for whom this Odü is revealed is the

642

ii

ogunaa ue¡i

victim of other person(s)' mischie{, he/she needs to accept the culprit(s)' apology if impoftant people intercede on behalf of the culprit.

14. Ifá says that somebody had been done a good deed which had given the person influence or authority where this Odü is revealed, Ifá warns that this person must never misuse this power by paying this good deed with evil. Ifá says that the person in question is about to pay good with evil, and if this is done, no amount of gbg will prevent the culprit from reaping the fruit of the evil he/she had sown. Ifá advises that the victim needs to be patient as Ifá is solidly behind him/her and will avenge. He/she needs not show pain or disappointment because when the vengeance of Ifá comes on the culprit, even the victim will be forced to sympathize. Ifá says that if the culprit has not yet carried out the evil but was just planning it, he/she must offer gbg with one matured he-goat and money. Helshe must also pray to Olódümaré for forgiveness and must never contemplate such again in life. On these,Ifá says: Gúnnug ún Soore mápálór{-ma pálórl Akala mag bó goore mayQgege-meyqgege OjQ mfl jQQml, bli k'gni ó má tiQ goore mQ Oró goore foore, grq O l'éwé l'órl AfOmqgoore kO l'égbo

Dláfirn Okete ü rrlg reéteQká n'lfá fbg ni wqn nl kó 9e

Translation Gúnnugún, the Vulture, did good deeds but he became bald-headed in

the process Rnd Akalamágbó, did good deeds only to be inflicted with

goiter Even some days, one will feel like not doing good deeds anymore QrQ, the Cactus, did good deeds but did not have any leaves to show for the good deeds And AfOmq, the Parasitic Plant, did good deeds only to be left without root

643

lfa Dida: An ínvitaüon to lfa Consultation

These were lfá's declarations to Okété, the Big Rat When going to initiate Qká, the Cobra, into Ifá He was advised to offer gbg

Qká, the Cobra, was in deep trouble. He had no respectfrom allthe an¡mals in the forest. He was being jeered at every time he appeared in the midst of other animals. To add pepper to injury he was being used as rope to tie firewood, broom, leaves and other things by human beings. Tired of these tribulations, he approached Okete, the Big Rat, for Ifá consultation.

Okete consulted Ifá for Qká and Ogunda-wé¡I was revealed. Okete assured Qká that he would become great in life. Qká was also told that everybody would become great in life. Qká was also told that everybody would fear and respect him. Qká was advised to endeavour to undergo Ifá initiation. Qká agreed. There and then, a date was fixed for the initiation fltqloOul

Three days to the day of initiation, Okete went to the group of Awo mentioned above in order to find out how the initiation rites he intended to undertake for Qká would turn out to be. The Awo assured Okete that the rites would be successful. Not only this, the lot of Qká would change from that of contempt to fear and respect. It would change from utter helplessness to tremendous power and authority. Okete was assured that nobody would be able to look down upon Qká or use him as rope anymore. Okete was however warned that when Qká became powerful he would have the tendency to use his power against everybody including Okete his Ohlwo. Otete was advised to warn Qká seriously against doing this or in the alternative, for Okete to abandon theltglódü altogether. Since he had , promised Qká that he would help him conduct the initiation rites, O¡
Before long, Qká became very poweful and highly influential. Nobody could look down upon him anymore. He now said this as an opportunity to avenge the humiliation he had hitherto being subjected to, He used his newly acquired power to exeft his authority and punish all those who had 644

il

osunaa ue¡i

offended him one time or the other. While doing all this however, he avoided doing anything aga¡nst Okete and all members of his household. He soon became so power drunk that he began to think that he could not be considered an all-powerful person if he did not deal with Okete too in his bid to exeft total control over anything and anyone around him. He felt that people would soon be teasing him that his influence and scope of authority did not extend to where Okete was. For this reason therefore, Qká resolved to kill Okete once and for all and show the whole world his supremacy over everybody. That same day, he went out in search of Okete when he saw Okete later in the day, before the latter could express necessary pleasantries, Qká struck him down, totally forgetting his covenant. In pain, Okete reminded him of his household. Qká responded that, that was a forgotten and expired covenant. There and then, Okete swore on Qká and died. Qká simply swallowed Okete. Shortly after this, a hunter saw Qká and killed him too. As from that day, any day Qká killed Okete, that Qká would also be killed on that very day. That was how Qká ended up digging his own grave with his ungrateful attitude to his benefactor. Gúnnugün goore mápálórl-mepálórl Akahmagbo goore mayggege-mayggegq ojq mll jqQml, bli k'qni ó má t¡e goore mq QrQ goore goore, grq O l'éwé l'órl AfOmq goore kó l'égbo Dlá filn Okété Tl ñlg reé te Qká n'lfá Fbq ni wQn nl kó Se Ó gb'Qbo, ó rú'bg Qká bóo gb'áwo ml Ibi ló se o Erlgl-Alo, Qká bóo bá pa Ewúsá

Oóbáakú

9ká bóo gb'áwo ml

Ibi lo se

Translation Gúnnugún, the Vulture, did good deeds but he became bald-headed in the process And Akalamagbo, did good deeds only to be inflicted with goiter

645


Even some days, one will feel like not do¡ng good deeds anymore Oró, the Cactus, did good deeds but did not have any leaves to show for the good deeds And AfOmg, the Parasitic Plant, did good deeds only to be left without

root These were lfá's declarations to Okete, the Big Rat When going to initiate Qká, the Cobra, into Ifá He was advised to offer gbg He complied Now, Qká if you swallow Okete You have done a terribly evil deed ERgt-Alg, Qká if you kill Ewrtsá, the Big Rat You will surely did with it as the aftermath gká, if you swallow Okete You have done a terrible despicable deed

Ifá says that anyone who did an evil thing where this Odü is revealed will face the repercuss¡on of his/her evil action sooner than later.

15.

Ifá warns the person forwhom this Odü is revealed to be very careful with the type of help he/she renders to others. Ifá says that a person will come to him/her for assistance but he/she must not render this assistance. This is because this person had something grave, which has led to a serious problem for him/her. He/she is now looking for other people who will share from this problem. Ifá says that it is in the best interest of the person for whom this Odü is revealed never to have anything to do with the person or group seek¡ng assistance at this pafticular po¡nt in time. Ifá says that this person is not looking for assistance: rather, he/she/they are looking for someone to implicate and drag intothe mud likethem.

Ifá says that there is no gbg material to offer in this Odü. The only gbg to offer here is for the person for whom this Odü is revealed to heed warning. As a matter of fact, before a person born by this Odü offers any assistance to anybody, there is the need for him/her to check and crosscheck properly whether this person deserves to be assisted or not. On these,Ifá says:

646

ii

ogunaa hre¡i

Günnugú n goore mapálórf -mapálórl Aka lamag bo goore mayggege-mayqgegq QjQ mfi jQqml, bl¡ k'gni ó má tiQ goore mQ

Oróqooregoorergrq O l'éwé l'órl AfOmggoore kó l'égbo Dlá fitn Adekánnrblr gmg palákálá pejo 9mqagek'óoreósú n¡lge Mgbaü ó rl¡g oko aléro I'gdrln fbg niwqn ñ¡ ó wáá ge

Translation Gúnnugún, the Vulture, did good deeds but he became bald-headed in the process Rnd AkahmágbO, did good deeds only to be inflicted with goíter Even some days, one will feel like not doing good deeds anymore QrQ, the Cactus, did good deeds but did not have any leaves to show for the good deeds And Afomg, the Parasitic Plant, did good deeds only to be left without root These were lfá's declarations to Adékánnlbf, offsprings of those who kill Akah and killed the snake He who behave in such a way that one's feel tired of doing good When he was going to the farm for annual planting He was advised offer gbg

Adekanntbl was an accomplished farmer. He was also a very successful man. He was highly respected in the commun¡ty because everyone knew him as a God fearing philanthrop¡st. He holds many chieftaincy titles in the community and whatever he said was final on many issues, One day, Adékánntbf planned to go and staft the annual

cultivation. For this reason, he decided to go for Ifá consultation in the home of the Awo mentioned above: would he succeed that year as he had always

succeeded? The Awo assured Adékánrnb'i that he would succeed as he had always done. The Awo said that success was not his problem. Adékánmbi was however warned that someone would be coming to him for ass¡stance within the five days. Such a person must never be assisted. The Awo laid emphasis on the fact that the person who was coming for such assistance did not need it:

rather, he was com¡ng

to create untold problem and hardship into 647


Adékánrfibl's life. The Awo concluded by telling Adékánn1bl that there was no gbg that he could offer on this issue except for him to heed warn¡ngs of Ifá.

Adekanrnff left the home of the Awo with the full determination of not assisting anyone. When Adekánntbi got home, he explained everything to his wife and asked his wife to remind him at all times not to assist any one in the next seventeen days. W¡th this, Adékánmbl was convinced that he would be able to avoid the problem which Ifá foresaw by asking him not to assist anyone for five days.

On the fourth day howevel Qká the Cobra, rushed to Adékánnlbf's farm pleading and crying that he was being pursue by his enemies. He told Adekanmff that if these enemies caught him on that day he would definitely be slaughtered. He pleaded with Adekánmbf to please open his mouth and allow him to hide in his stomach for a few moments so that these enemies would not be able to see him. As Adekánntbl was aboutto open his mouth, his wife called him and reminded him of the warnings of Ifá. 'Keep quite woman', thundered Adekánnlbl, 'even if I will not assist anyone is it going to be Qká my friend?' As soon as he said these he open his mouth and his friend Qká entered into his mouth. And went straight to his stomach.

When Qká the Cobra settled in Adékánn1bl's stomach, the first instruction he gave to Adékánn1bi was: my friend go and beat your wife to death. Adekánrnbf protested, 'how could I do this to my wife of several years?' Qká the Cobra simply place his teeth on Adékánrlbl's liver and bit the liver mercilessly, nobody told Adékánnlbl again before he picked his hoe and use it to beat his wife of 27 years to death.

market. When they arrived there, he told Adékanntbi to ensure that 16 people were beaten to death in the market. Adekánntbl protested, 'why should I do this in a community where I owned several titles?' Qká the Cobra places his teeth on Adékánn1bi's pancreas and bit it mercilessly. Nobody told Adékannlbt before he uses his Qká told Adékannlbf to let them go to the

axe to cut down 16 innocent people in the market.

648

!!

ogunaa uej¡

Next 9ká the Cobra told Adékánn1bl to let them go to the palace. When they got there Qká told AdékánnlM to kill the three wives of the Qba and add the Qba as his foufth victim in the palace. Adekánrnbt protested. The Cobra placed his teeth on Adékánn1bl's lungs and bite it mercilessly. Nobody told Adékánn1bf before he used his club to hit the four of them to death, As this was going on the whole town went into pandemonium. The fear of Adékánmff became the beginning of wisdom for everyone.

There are however, some elders in the community who are totally convinced that violent is not in Adékánn1bl's characters. These elders knew something urgent and drastic must be done. Consequently, they went to the home of the group of Awo mentioned above for Ifá consultation: would it be possible to find solution to the problem in the community? Was it possible for them to know how to assistAdékánrñbi himself? The Awo told the elders thatthey would surely find solution to the problems in the community. He told them that only the Elders of the Night can help them. Consequently, there was the need for them to feed the Elders of the Night with one she-goat and plenty of palm oil. The Elders of the Night accepted thelpesé and sentAkálámágbó to go and help Adékánntbi.

Meanwhile, Adékánnlbi had become totally berserk man. He had voices from his stomach and he must obey whatever instruction that he was given. For this reason, Adékanmb'i was a totally unpredictable man. When AkalamagbO arrived in his house, he went straight to Adékánrflbf and instructed him to Akalamagbo open his mouth. Adekanmbf did. Akalamagbó called on Qká the Cobra and told him that he had come to join him to inflict more pains on Adékánn1bi. Qká was very happy when he had this. Akalámágbó told Qká to show up his face so that their discussions can go on smoothly. Qká moved fonntard and showed up his face. As soon as he did this, Akahmagbo grabbed his neck and pulled him out forcefully. Akahmagbó struck Qká on the head with his beak. He struck him repeatedly. When Adekánntbi saw this, he got hold of his hoe with the intention of breaking the head of Qká into pieces. Unfoftunately however, the blow landed on the head of Akalamagbo. So Adékánn1bi ended up killing both Cobra and Akalamagbo. 649

lfa D¡da: An inv¡tation to lfa Consultaüon

Gúnnugún Foore mapálórt-mepálór{ Akalamag bó goore mayggege- mayqgege ojQ mff jqQml, bli k'$ni ó má tiQ goore mQ Qrq goore goore, grq O l'éwé l'órf Afomqgoorekó l'égbo Dlá fi¡n Adekánntbl, omg palákála pejO 9mg a9e k'óore ó sú n¡ f ge Mgbaü ó rrlg oko aléro I'gdún Fbq ni wQn ñi ó wáá ge Ó kg'tf QgbQnyln s'ebq Eyin o rt Adékánnlbl tó pa ejo Tó sl pa eyg

Translation

the Vulture, d¡d good deeds but he became baldheaded in the process Rnd Akalamagbo, did good deeds onlyto be inflicted with goíter Even some days, one will feel like not doing good deeds anymore QrQ, the Cactus, did good deeds but did not have any leaves to show for the good deeds Grlnnugún,

And Afomg, the Parasitic Plant, did good deeds only

to be left

without root

These were lfá's declarations

to

Adekánntbf, offsprings

of

those

who killAkah and killed thesnake He who behave in such a way that one's feel tired of doing good When he was going to the farm for annual planting He was advised offer qbg He refused to comply Can'tyou seeAdékánn1bl who killed the snake And killed the bird

Ifá warns the person for whom this Odü revealed not to give any ass¡stance he/she will come to regret for the rest of his/her life. It is in the best interest of this person to heed the warnings of Ifá.

16. Ifá warns the person for whom this Odü is revealed aga¡nst unnecessary stubbornness of heaft and disobedience of Ifá instruction in order for him or her to avo¡d unspeakable calamity. This person is warned aga¡nst relying on position, influence, power, 650

Itr

ogunaa Me¡i

connections or any other at the last minute.

Ifá says that if the person for whom this Odü is cast plans to go somewhere and Ifá does not foresee lre, then this person needs to shelve the plan in order to avoid unpleasant consequence to himself/herself and to those who are close to him\hen

Ifá also warns the person for whom this Odü is revealed to be very careful in everything that he/she is doing at that pafticular point during Ifá consultation. Obduracy can never bring any good resultto him/heratthis period. Ifá advises this client tó offer gbg, as a matter of urgency, with one matured he-goat and money. He/she also needs to heed advice as this is even more impoftant than the money he/she might have to spend on the gbg materials. On these, Ifá says:

Abalg,abádé A ba ro QrQ onl,lja ni I bá dl D,|á firn Akókó MOjáláwa Tff g'awo ilé Onlkoyl NlSq tó ñg'awo Qba lálade org fbg ni wQn nl kó wáá se

Translation Had we gone, we would not have returned Had we considered the pain involved in this matter, it could have led to a quarrel This was lfá's declaration to Akókó Mójáláwá, the woodpecker The resident Awo of OnlkOl When going on Ifá mission to the palace of QlóyQó of Qyq He was advised to offer gbg

KUhlwg was an accomplished Ifá

priest. He was the personal Babaláwo of

the Qba of QyQ town. He was so powerful and highly gifted that anything he said would surely come to pass. He also had several powerful charms and knew many incantations which he usually used to the amaze and fear of his numerous followers. One day, KúhlwQ planned to go tolkOyito see the On'ikó1, the Qba oflkOl

the

QlQyQQ,

651

lfa Dida: An inv¡taüon to lfa Consultation

town.

He consulted Ifá and Ifá asked him not to go, that the omen was not in favour of his going. Ifá foresaw death for him in his journey. When he

heard this, he said that even if there was death at lkoy, his numerous charms and incantations would surely give him escape routes which would protect his life against death or any other calamity. No amount of persuasion could change his mind. When asked to offer gbg, he refused. He had absolute confidence in his charms and other powerful devices. His Awo went to report him to QlQyQQ who also persuaded him not to go. All these persuasions simply fell on deaf ears. QlQyQq told Ktlh1wé that he should remember that they had been together for a very long time and that there was nothing Kúh1we had told him not to do which he had ever done. He had relied on whatever Ifá said which KrlltlwQ had told him and he, QlqyQq had never regretted it. Kuluwe responded that what QIQyQQ said was true but that QlQyQQ could not compare himself with an Awo like him (Krtlúwq) who knew all the workings of Ifá and charms. When nobody could change KúhlwQ's mind, he was allowed to go.

Atlkóyi, KrlhlwQ was respected and given the honour due to the personal Awo of QlQyQQ. He cast Ifá for OrfkÓyf and the latter marveled at his expeftise. KúhJwe was given a large room inside the palace for his personal use. All the important personalities in Ikoyi were trooping his house. Everybody in Ikoyt was soon aware that the great KrllúwQ the personal Babaláwo of QIQyQó was in theirtown. One week after KrlhlwQ's arrival inlkol however, disaster of unimaginable proportion struck. On the night of that day, a mysterious fire gutted the palace and raze down only the room given to Kr1hlwQ. Before any assistance could be rendered, Kúh1wQ had been burnt to ashes. It took several able-bodied men and women around the palace several hours to rescue the other wings of the palace from burning. As soon as it was discovered that KúhlwQ the great personal Babalawo of QlQyQq was dead, fear gripped the whole palace and in factthe entiretown of Ikol: How would they convey this terrible message to QlQyóó without provoking his anger and wrath? When they did not know what to do, they invited A¡
652

ii osunaa ue¡i death of KrJhJwg, his fellow Babaláwo to

QIQyQQ

and the entire people of

Oyo.

Knowing that the assignment given to him was an extremely delicate one, Akoko Mojáláwá went for Ifá consultation in the home of the Awo mentioned above. Atoko was assured that even though the assignment was grave, he would however succeed in carrying it out. He was advised to be extremely tactful and very careful too. He was advised to offer gbg with a matured he-goat and money. He complied. Immediately after this, he set outon his journeyto QIQyQQ's palace. As soon as he arrived at QyQ, he hired some drummers and included SQkgrQ, the favourite drum of Qlgygg. At the entrance of QlóyQQ's palace, the $gkQrQ drummers stafted to beat their drums. Akókó sent a palace aide to inform QlqyQQ that he had a special message from O¡fkÓyi. He was soon ushered in. He went into the palace with the drummers. Atthe presence of QlQyQQ, he made his cry the cry of shouting and made hislyQrQ, thelyQrQ of lamentations, saying in his unbelievably sonorous voice: Krrhrw$ ti jona sllé o o Kú¡úw€ ti jona sllé Arqnl I jona sllé onlkoyl o Kúlúwe ti jona slle

Translation Kúlúwe had suffered fire burn inside the house KrthlwQ had been burnt inside the house The ArQnl, master of medicines, had been burnt to death inside Onlk0yl's palace KrlhlwQ had suffered fire burn inside the house Before the full implication of the message could sink in, QlqyQq and his chiefs were dancing to the Sekere drums. By the time it became clear that it was a message on the death of his personal Awo, it was too late to change his countenance. QIQyQQ asked Atofo to stop the song and music. He did. QIQVQQ thought over the message for a long time and concluded that KUltlwg was the architect of his misfu¡tune. He stated that KúlrtwQ had earlier been warned but he refused to heed warning. qQyqq asked AtO¡

at the very height of his obstinary.

QlQyQq assured harboured no ill-feeling towards him on the matter.

OnlkÓl that he

That was how KtlltlwQ lost his life as a result of his stubbornness and his over-reliance on his power and refused to heed Ifá warning which he too used to give others and which he expected others to heed. Refusalto heed Ifá warning is the shoftest way to disaster.

Abalgrabádé A ba ro QrQ onl, tja ni I bá dl Dlá fifn Akókó Mojáláwá Tll g'awo ilé onlkoy| MTq tó rl9'awo Qba lálade Q yq fbg ni wgn nl kó wáá 9e Ó gb'gbo, ó rú'bg ñj6 rulrrwQ ti jóna sllé o ó Kúlúwq t¡ jóná s{¡é ArQnl I jóná sllé Onlkoy,l o Krrhrw$ t¡ jóná sllé

Translation Had we gone, we would not have returned Had we considered the pain involved in this matter, it could have led to a quarrel This was Ifá's declaration to Akókó Mójáláwá, the woodpecker The resident Awo of OffkOf When going on Ifá mission to the palace of QlQyQq of QyQ He was advised to offer gbg He complied Alas, Krlhlwe had suffered fire burn inside the house Krlhlwé had been burnt inside the house The Argnl, master of medicines, had been burnt to death inside Onfkófi's palace KrlhlwQ had suffered fire burn inside the house

Ifá warns the person for whom this Odü is revealed to heed warnings and advices at all times. There lies salvation. There lies long life and prosperity. That is the only way he/she will not regret or suffer hardships.

AB9RÚ ABQYE 654

B.

i!

ogunaa Me¡i

SIGNIFICANCE OF OGÚNDA MEJI FOR THOSE BORN BY THIS ODÜ DURING ITELÓDü OR IKgSFDAYE

For those born by this Odü either during ltgloau orlkgsgdáyé, barring any self- inflicted pain or disappointmen$ nothing stops them from being great in life. They will not only be great, but they will equally be happy. They will

achieve all their hearts' desires at the most appropriate periods in their lives. They shall not lack in any sphere of life. They shall live a very rewarding life. They shall live comfoftably and pursue their goals confidently. They shall even die when they are ripe and in relative satisfaction a nd contentment.

Ogunda-méjl children are specially chosen and favoured by Qbatálá and

Ifá and they are blessed with all the good things of life. As long as honey remains sweet, nothing can prevent these people from enjoying their lives to the fullest except they themselves through their own handiworks. They are specially chosen to infect others with their happiness so that the world would be happier and more habitable for everybody.

OgUnda-méjl children also strive well in joint paftnership business. They easily combine other people's expertise, experience, resources or even contacts to their own to forge ahead in any business they set out to do. By so doing, they end up gaining more popularity, respect, wealth and honour. Even though they have the ability to succeed on their own, they however succeed better and faster in joint ventures. That is the reason why it is not advisable for Ogrtnda-mejl children to insist on going alone in any project if they have feasible alternative in joint partnership on the project. Because they combine well with others to achieve success, they coveftly bring joy and success into other people's lives. They push others fonryard with their own talents and other specialgifts from Olódümaré and the Deities.

For anyone to succeed in any joint business he/she must be straightforward, honest and accommodating. All those involved must be understanding and must not give room to unnecessary quarrels, arguments or misunderstanding. Ogunda-méjl children must therefore bear all these in mind at all times. They must avoid the urge to cheat their


paftners either at the time of contributing their resources into the business or when it comes to profit- sharing stage.

Ogunda-méjl children must not think, plan or do anything, no matter how minute, to hinder the progress of others. If they do, they will be put to shame. Conversely, anyone who thinks, plans or does anything to constitute a stumbling block on the path of greatness of Ogundá-méfl children shall be rubbished and ridiculed. It is in the destiny of Ogundáméjl children to succeed in spite of obstacles. That was why they too must never think, plan, or do evil against others. They must not assist others in doing it against other people.

Apart from the fact that the success of Ogunda-mejl children

is

guaranteed, also sure is their protection against evil and disaster. In spite of the fact that iniquities, problems, troubles and vagaries of life abound where they are, they shall never experience any. Ifá shall protect them and their families. They shall not die any untimely death. They shall also live to enjoy the fruit of their labour.

Ogúndá-méjli children, it is not advisable to stand surety for anyone. If they do, they stand to regret their action. Those for whom they stand surety shall disappoint them and may even put them in serious trouble For

which maytakethem long to recoverfrom.

Ogunda-méjl male children will also find out that women will be very instrumental to their achievements and success in life. They however need to learn to cope with the complexities in women especially their sudden changes in attitude. They need to know that women may blow hot now and in the next moment blow cold. Nothing of this nature needs to surprise or worry them at all. For the female children of Ogundá-mejl, they make good homes and try everything at their disposal to raise their spouses from grass to grace. They are understanding and make good mothers of their children. Also for

Ogunaa-méjl, male and female children, their children are their

biggest assets and their most invaluable possessions. They need to take care of their children and these children will in turn take care of them when 656

ll

osunaa ue¡i

they grow old. They have no bus¡ness say¡ng that they do not want to bear children as they will remaln Incomplete in their own lives as long as they fail to have their own children. They also need to inform their children on everything about them. They cannot afford to hide anything from their children as these children will be instrumental to their victory in the various battle-fields of life. They also need to give the children adequate training and good upbringing, ds the children will enhance their reputation and worth in the community if well trained.

OgUnda-méjl children have the propensity to send people to carry out assignments for them, no matter how serious the assignment may be to their life, career or well-being. This is not in their best interest. They are to go and handle any assignment which is very impoftant to their lives personally as there is the possibility for this assignment to be bungled by whoever they send to carry it out for them. This they may come to regret for the rest of their lives. One of the reasons why Ogunda-mejl children leave their issues unattended to and pursue other matters is their bid to satisfi¡ everybody. This willingness usually makes them to promise one thing to several people at the same time and also to go in pursuit of other people's issue at the expense of their own. This is an area where they need to think seriously over as it will never be favourable to them in the long run. They will end up shoft-changing themselves and receiving abuses from the very people they intend to satisff. Whenever Ogundá-méil children offend others, it is their duty to show remorse and tender unreserued apology to whomsoever they offended. If on the other hand, somebody or group offends them, no matter how grievous the offence may be, it is bound on them to forgive the culprit(s) whenever the latter seeks for forgiveness. If this is done, they will always remain relevant in life.

OgUnda-méjl children must never repay good with evil or even evil with evil. They must never show ingratitude to their benefactors. They must never be power-drunk or allow their influence, position, power, connection or reputation to enter into their heads and lead them into obduracy. They must be listening to wise counseling at all times. Failure to do so can only lead to regrets.

657


C.

AFFILIATED ORISA AND IRÚNMOLE OF OG('NDA. MEJI Orl for overall Ire and success.

1. 2. Ifá for overall Ire and special protection and enhancement of success chances. 3. QbaHlá for enhancement of success and favour of the Deities. 4. Qsanyln for success, elf¡cacy of work and healing capacities, for effectiveness of business ideas and for protection. 5. Ogrtn for suppoft and for realistic assessment situations and events 6. Egu Qdara for general support and removal of obstacles. 7. QqqqsJ for suppoft in times of problem and dilemma. 8. IIQ (mother Eafth) for general suppoft.

D. TABOOS OF oeÚruOA-t.tÉ¡I 1. 2. 3. 4. 5. 6. 7. 8. 9.

Must not eat igin, the Akee apple - to avoid unconsummate fortune. Must not send others on errands on missions which affects him/her seriously and is of great impoftance to his/her life - to avoid unconsummated foftune. Must not use QIQbQünbgün, the beetle, for anything - to avoid illluck and misfoftune. Must not stand surety for others to avoid being implicated on other people's matter- to avoid being blamed over issues he/she knows little or nothing about. Must not be playing games to avoid being tied down unnecessarily and whiling away precious time when good things await him/her elsewhere. Must not use KanranjángbQn plant to avoid unconsummated foftune or missed chances. Must not use Iyá leaves, bark, root etc for medicine - to avoid delay in finding solution to problems.

Must not kill or eat Okete (big rat) - to avoid untimely death or disappointments leading to calamity. Must never repay good with evil or even evil with evil - to avoid 658

ii

on*'" r"¡,

10.

unconsum mated foftune and disappointments Must never show ingratitude to their benefactors - to avo¡d ambitions. Must never be power drunk or allow their influence, position, power, connection or reputation to enter into their heads and lead them to obduracy.

E.

POSSIBLE NAMES OF OG('NDA.¡VTE¡I CHILDREN

10.

failed

Males FágayQ Ifá breeds joy

1. 2. Orlgagadrtn Onga provides sweetness 3. Oklklgla The reputation of honour 4. Ajlgqlá One who wakes into honour 5. Ifáqlj¡ Ifá provides cover Females

1. 2. 3. 4. 5.

Adünglá

Ogun¡aja Qmglgwá

Qlá-Fdú Oklklglá

The sweetness of honour Ogun mediates in conflict My child is my beauty lfá's honour The reputation of honour

Aagnú AB9YE.

659

i

lfa Dida: An ¡nv¡tat¡on to lfa Consultaüon

iT o"" M"/i

Chapter 10

OSA ME¡r

ll ll

tt tl

ll

Chapter

1O

QsA MErI A. 1.

Ifá says that for the person for whom Qsa-Mef is revealed during consultation,IkgsQdáyé orltglodU, Ifá foresees the Ire of abundant wealth and success. Ifá says that he/she had brought his/her financial success from heaven. This person shall not be in want of money in life. Ifá says that for this to manifest in the life of the person for whom this Odü is revealed, there is the need for him/her to offer gbg with four rats, four fishes, a bottle of gin, four kolanuts and money. On this, Ifá says: On'llé etl ojá nll wolráwq Sáegaa l'óke Dláfi¡n Kükü Tl ñt'Qrun bQwá'yé TI yóó sl fi gbogbo ara K'ájé wá'lé Sbg ni wQn nl kó wáá Se

Translation The residents of the house near the market are those who gaze at the brightly shinning stars This was lfá's declaration to KUkü, the Pigeon When coming from Qrun, Heaven to Ayé, the Earth Who will bring wealth with all pafts of her body She was advised to offer gbg

Kükü, the Pigeon was coming into this world from heaven. When she was about to move, she went for Ifá's consultation in the home of the Awo whose pet name was mentioned above: Would she be a successful person on eafth? Would she be able to command financial wealth and respect while on earth? Would people love and adore her? She also wanted to

662

Il

know the degree of her success and achievements in life.

o""

""¡,

The Awo assured her that she would not only be successfulthat every paft of her body would be associated with wealth - her feather, skin, flesh, blood, bone, head and body. She was equally informed that she would be given honour and would be allowed to live among human beings. She was told that while her colleagues such as partridge and dove were being stoned and

killed, she would be accorded respect and offered befitting

accommodation. She was however advised to offer gbg with four rats, four fish, four kolanuts, one bottle of gin and money. She complied. Soon after this, she set out on her journey to eafth. While on eafth, Kükü, the Pigeon, became the toast of everyone. She was adored. She was given appropriate respect and honour. She was associated with wealth and prosperity. She was also given chance to live with human beings. The home she set her feet into was used to attracting wealth. For these reasons, people always looked for the pigeons to put inside their homes so that wealth would reside with them. This made Kükü a bird that

everybody looks for and takes proper care contented forthis.

of.

She was very happy and

On'llé etl oja nff wo lráwo gaagaa l'óké üá firn Kükü Tl ñt'Orun bEwá'yé Tl yoó sl fi gbogbo ara K'ájé wá'léFbq ni wgn nl kó wáá ge

Ógb'Qborórrl'bg KO pé,,

kójlnná

!wá bá'ni nf Jébrltú ire WQn á nl qse ire ni ErrtkUkü f¡ ñ te'lé Translation The residents of the house near the market are those who gaze atthe brightly shinning stars This was lfá's declaration to Kükü, the Pigeon When coming from Qrun, Heaven, toAyé, the Eafth

663

lfa Dida: An ínvítation to lfa Consuftation

Who will bring wealth with all parts of her body She was advised to offer gbg She complied Before long, and nottoofar Join us in the midst of abundant Ire It is with the feet of Ire that the Pigeon matches on the ground

Ifá says that riches, prosper¡ty and well being shall

sure

accompany the person for whom this Odü is revealed.

2.

Ifá says that the person for whom this Odü is revealed is going to be the most successful member of his/her family. He/she will be blessed with more money, spouse, children, and propefties than all his/her siblings and/or colleagues.

Ifá says that this person shall however have more success chances outside where he/she was born than within his/her place of birth. He/she shall become a great person from outside his/her place of b¡fth. He/she shall also be greater than all others close to him/her. There is however the need to offer gbg (Arúkore) with two pigeons, two hens, two guinea fowls, two cocks and money. On these, Qsa-Me¡) says:

KéréjeQwlnnl Qwlnnl kéréje Dlá filn QpgYgkgtg

ñs'awolos'ódelweré [b9 kó lé la ju gbogbo qgbe

Tl

rQ

lg ni wgn nl kó wáá qe

Translation Kéréje Qwinn'i Qwlnnl Kéréje

They were the ones who cast Ifá for Qpg Yekete, the

Slender

Palm tree When going on spiritual mission tolwére land

He was advised than allothers

to offer ebo so that he would be more

successful

Qpe YeketQ, the slender palm tree was very hardworking. He was always eager to work and he was never showing any s¡gn of fatigue at any time. 664

Il o""

""¡t

one day, he went to the home of the Awo mentioned above for Ifá consultation in orderto determine his success chances in life. The Awo assured him that he would surely be successful in his life. Not only this, he was told that he was going to become the most successful person among his contemporaries. The Awo also told him that his luck would shine better outside his place of bifth. Consequent upon this, he was advised to move out of his place of bifth and settle elsewhere. Qpe yekete was also advised to offer gbg as prescribed above. All these he did. After the gbg he moved outof his domain and wenttolwéré land to settle.

Within three years of settling atlwéré town, he has established himself. His

palm fronds were used for sweeping, his palm kernels were used for cooking, his cap was extracted as palm wine, his stem was used for construction purposes, his root was used for medicine and food, his bark was used for medicine. In fact, there was no part of his body that was not of commercial value. Before long, he became the most successful and most sought after among all his contemporaries. All his colleagues soon began to use his success asyardsticks for measuring their own level of achievements.

They were also praying to olódümaré to make them as successful as Qpg Yek.ére.

KéréjeQwlnnl Qwlnnl kéréje Dlá filn QpQYgkQté

Tl ñg'awo lgs'ódelwéré f bg kó le la ju gbogbo qgbe re lg ni wqn nl kó wáá ge

Ógb'-éborórú'bg

Ñje a ó l'ájé-l'ájé Blaráodelwere KéréjeQwlnnl Qwlnnl kéréje Aó l'áya-l'áya Bl ara odelwéré KéréjeQwlnni Qwlnnl Kéréje A ó bl'mg-bl'mg

$

ara odelwéré Kéréje Qwlnnl

665


Qwlnnl Kéréje A ó nl ire gbogbo Bl ara óde lwere

Kéréje Qwlnnl Qwlnnl Kéréje

Translation Kéréje Qwlnn'l

Qwlnn'lKéréje They were the ones who cast Ifá for Qpg YQké, tQ the Slender Palm tree When going on spiritualmission tolwéré land

He was advised to offer ebg so that he would be

more

successful than all others He complied

We shall be as wealthy

Asthatof the inhabitants oflwéré land All hail Kéréje Qwlnn) And QWInn) Kéréje We shall be blessed with several children As those of the inhabitánts of Iwere land All hail Kéréje Qwlnn) And QWlnn) Kéréje We shall be blessed with alllre in life As those of the inhabitants oflwére land All hail Kéréje Qwlnnl And QWlnn) Kéréje

Ifá says that all Ire in life shall come the way of the person for whom this odü is revealed. All he/she needs to do are to offer the appropriate gbg as prescribed above and also move out of his/her place of b¡fth. By so doing, his/her luck shall shine brightly.

3.

Ifá says that it foresees the lre of wealth, spouse, offspring, sound health, victory over adversary and long life for the person for whom this Odü is revealed. In fact, Ifá foresees all Ire in life for this person. Ifá enjoins the person for whom this Odü is revealed to ensure that he/she follows Ifá injunctions in all the things he/she is doing. If he/she holds onto Ifá, then Ifá will never let him/her down in any way 666

iti

ou u"ii

whatsoever. In this particular stanza, Ifá recommends the following ebo: for long life and good health; 2OO pebbles, three cocks and money; for

fertility for both males and females, plenty of sodium bicarbonate, plenty of dry stalk of guinea-corn, plenty of alligator pepper grains, four hens, four clothing materials and money; for victory over witches and other adversaries, six bottles of palm oil, six big rats and money; for general well being and overall success, all edibles;. For abundant wealth, 16 white pigeons and money; while he/she needs to serve Ifá with a big keg of raffia-palm wine, four big kolanuts with four valves and money every year. If all these can be done, the general well-being, long life and overall success of the person for whom this Odü is revealed is assured. On all these, a stanza in this Odü says:

Ifá nt kl w{n ó kl Oun nl m'Ojó-m'Ojó Ifá nl kl wQn ó kl Oun nl m'eji-m'eji o Ifá pQl€m'ojó-m'ojo Ifá pglgm'eji-m'eji Ifá o bá peleo 9mq gl'Qná tó yá rere Ado-lwl

Translation Ifá declares that he should be greeted in association with rain-fall Ifá says that he should also be saluted in association with rcin shower Ifá we haílyou, in association with rainfall And we salute you in association with rain shower Ifá we greetyou with respect Owner of that road which branched to Adó-fwi town (Adó-Eldtl)

Qrúnmllá asked people to greet him and compare his achievements in life with the blessing and abundance of rainfall. He was thus greeted. He was also praised as the owner of the straight road which led to Adó-fwi. He however corrected them that he was never a citizen of Adó-Fwi. He said that when he traveled to Adó-Fwi, he realised that the town was very populous and he enquired from them about which Origa creed they followed or worshiped. They however responded that they had no Origa 667


which they worsh¡ped. That was when Qrrlnmllá asked them to close their eyes and they did. He threw 200 Ikin on the right and another 200 on the left. He asked them to open their eyes and ordered them to pick the lkin. They struggled forthem and they picked them all. Qrunmlla told them that those were the Ifá symbols which they would be worshipplng and be following for guidance, wealth, security, spouses, long-life and allthe good things of life. They were all doing this in Adó-Fw¡and all the good things of life came to them like rain shower. Ifá nl kl wQn ó kl Oun nl m'OjO-m'OjO Ifá nl kl wQn ó kl Oun nl m'eji-m'eji o Ifá pQlgm'Oj0-m'ojo Ifá pelq m'eji-m'eji Ifá o bá pe¡€o 9mq glQgbaágbárá eü ode Qfa

Translation Ifá declares that he should be greeted in association with rain-fall Ifá says that he should also be saluted in association with rain shower Ifá we hailyou, in association with rainfall And we salute you in association with rain shower Ifá we greetyou with respect Owner of the giant nail bythe boundary of Qfa land

Again, Ifá asked people to greet him and compare his achievements in life with the blessing and abundance of rainfall, and he was greeted. When he was greeted in connection with Qfa town, he responded that he was not a citizen of Qfa. He said that he travelled to Qfa town and metthem afflicted with variety of ailments, ranging from fever, yaws, tuberculosis, leprosy to paralysis. They came to him to consult Ifá on how alltheir ailments would disappear. He assured them that the illness would go but they needed to offer gbg with 200 pebbles, three cocks and money. They did. He then put )yQrOsün on the 200 pebbles and asked them to struggle for possession of these pebbles. They all rushed to get at least one each from the 200 pebbles. In the process of doing this, four to five people were struggling for one pebble. Sometimes more than 20 people would be struggling for only one pebble. Before they knew it, all their ailments disappeared and they all became hail and heafty. That was why people were saying Tjakadl I'qrg Qfá' meaning 'Wrestling is the custom of Qfa land' 668

IT

o"" u"¡i

Ifa nl kl wqn ó kl óun nl m'Ojó-m'OjO Ifá nl kl wgn ó kl Oun nl m'eji-m'eji o Ifá pQlg m'ójO-m'ojo Ifá pQlg m'eji-m'eji Ifá o bá pel€ o Qmg ogbuuru 9mgQgbaara E$ to gan tó t'ilé ljero-QlqmoJg lg o

Translation Ifá declares that he should be greeted in association with rain-fall Ifá says that he should also be saluted in association with rain shower Ifá we hailyou, ín association with rainfall And we salute you in association with rain shower Ifá we greet you with respect Ownerof thefast moving stream And the swifttraveling stream Which passed acrossthe land ofljerO-glQmqfe

And again when Qrúnmllá was greeted in connect¡on w¡th rain shower and he was pra¡sed in connection withljeró-QlQmgfg town. He declared that he was not a citizen of ljeró-QIQmgfg town. He explained that when he

arrived at ljeró-Eldü, he met them suffering from the problem of childlessness, both males and females. That was why he asked them to briñg to him four loads of sodium bicarbonate, four loads of dried stalk of guinea corn, four loads of alligator pepper gra¡ns, four hens and four clothing materials as gbg materials. They complied. After these, he pounded the sodium bicarbonate, guinea corn stalk and alligator pepper grains together into powder and asked them, both males and females, to use itwith corn porridge. When they did this, they all began to give birth to children. The blessing of children cametothem like rainfall. Ifá nl kl wqn ó kl Oun nl m'OjO-m'Ojó Ifá nl kl wgn ó kl óun nl m'eji-m'eji o Ifá pQlf m'ójó-m'Ojó Ifá p9l€m'eji-m'eji Ifá o bá pQl€o Qmg al'ákálámagbO ttl gb'ápá gmg tuntun

669

fO

réréré l'óde lkqlé


Translation lfá declares that he should be greeted in association with rain-fall Ifá says that he should also be saluted in association with rain shower Ifá we hailyou, in assocíatíon with rainfall And we saluteyou in association with rain shower Ifá we greetyou with respect Owner of the great ákálámágbO bird which flies off with the forelimb of a new-born baby atlkfle town

And yet aga¡n, Ifá asked people to greet him in reference to rainfall and they d¡d. When those prais¡ng him made reference to IkQIé-Eldti, he made it clear to them that he was not a citizen of that town. He explained that he came tolkgb Eltltl only to discover that things were not moving well for the inhabitants of that town. He consulted Ifá for them when they approached him. He told them that the causes of their problems were the handiwork of Elders of the Night and other principalities. He advised them to feed the Elders of the Night (witches) with six medium-size kegs of palm-oil, six Okété, big rats, and money. They complied. Before long after peforming the ritual, all their problems disappeared. All the good things which they had hithefto lacked came rushing to them in torrents.

Ifá nl kl wgn ó kl Oun nl m'ójO-m'Ojó Ifá nl kl wqn ó kl Oun nl m'eji-m'eji o Ifá pQl€m'OjO-m'OjO Ifá pQlQ m'eji-m'eji Ifá o bá pele o Qmg ftrt¡u-rotogbo NTbi wqn gbé ñge gÓówé-góOwé

Translation Ifá declares that he should be greeted in association with rain-fall Ifá says that he should also be saluted in association with rain shower Ifá we hailyou, in association with rainfall And we saluteyou in association with rain shower Ifá we greetyou with respect Owner of Fl üjü-fófogbó town Where the inhabitants were chattering like birds

In continuation of his narration, Ifá asked people to greet him in connection with the rainfall and he was greeted. But when he was praised and linked w¡th Flüjü-fófogbó town, he explained that he was not a citizen of that town. 670

!T o""

""i,

He explained fufther that when he went to fluju-fófogbo he met the inhabitants of that town suffering from hunger and famine. He stated that when he saw this, he went to take a large piece of farmland, he taught the inhabitants of flu¡u-fofogbó how to till the land, make heaps, plant yoffi, maize, beans, peas, groundnuts and so on. After about three years or so, he found 2000 people on his right, another 2000 on the left, 2000 in front of him and yet another 2000 on his back. He asked them what they had come for. They responded that they had come to live with him. They made him their Qba. All their sufferings and wants became things of the past. That was how they made flu¡u-fofogbó his home. The inhabitants of flujufófogbó then began to count their blessings whlch came to them like rainfall.

Ifá nl kl wqn o kl óun nl m'OjO-m'ójO Ifá nl kl wqn ó kl óun nl m'eji-m'eji o Ifá pelem'Ojo-m'Ojó Ifá pelem'eji-m'ej¡ Ifá o bá pQl€o Qmq onlblkan lblkán Tl wQn gbé dá'jrr u mglQ tóó-too-tóó l'óde ljega

Translation

Ifá

declares

that he should be greeted in

association with

rainfall Ifá saysthat he should also be saluted in association with rain shower Ifá we hailyou, in association with rainfall And we salute you in association with raín shower Ifá we greetyou with respect Owner of that parcel of land Where shrines of seve¡:al Deities were consecrated inljggaland

When Qrúnmllá was greeted in connection to rainfall as he requested and when he was praised with reference being made toljEgahnd, he retofted that he was not a citizen of ljggabnd. He explained that he went to I¡qgahnd and he met them suffering from povefi. They approached him for Ifá consultation. He assured them that their poverty would disappear while want would give way to abundance. He advised them to offer gbg with 200 white pigeons. They all complied. Before long, they all became rich and influential. 671

lfa Dida: An ¡nv¡tation to lfa Consultat¡on

When they discovered that their lives had improved for the better, the citizens of ljesaland begged Qrúnm'ilá to stay with them. Qrunm'ilá responded that he could not do that as there were several others who needed his assistance elsewhere. He however advised them to bring a keg of raffia palm wine and four big kolanuts to serve their Ifá ¡nd¡v¡dually every year and his presence would be felt. Anything they needed shall be given unto them If they passionately and realistically prayed for it. Ifá nl kf wqn ó kl oun nl m'ojo-m'ojo Ifá nl kl wQn ó H óun nl m'eji-m'eji o Ifá pQlgm'OjO-m'ójO Ifá pQlgm'eji-m'eji Ifá o bá pele o,lfátrl€, pQl€pQl€ Qmg gl'Qná tó yá réré Adó-fwl Qrunmllá I'óun kll 9e ara Adó-Fwl Ó nl oun bá wqn WQn pq bl ewée n¡mQ I'Ado-lwl Oun nl Ooga wo I'Qyin nsln Tl e pqbáyll WQn l'áwgn O l'ÓOga kankan t'áwgn ¡lsln Qrúnñilá wá nl kl wgn ó d¡Tr¡ Ó nl Oun fQn igba gmg ikin s'Owq Qtrln Oun fQn igba gmg ikin s'ó, wq osl Oun nl klwQn la'jú Kl wQn máa lq gaá Oun nl OOSa tl wQn ó máa sln nlygn Tt wón ó máa l'ówó Tl wqn ó máa l'áya Tl wQn ó máa bl'mg Tl wQn ó máa kq'lé Tl wQn ó máa.nl're gbogbo Ó nl oun l'áwon ará Adó-Ewl bá béré sll se béé Oun I'ayéewqn báfidára WQn wá ñ sg wlpe Ifá pQl$ o Ará Adó-lwl Ó l'óun ó bá wgn tan nl'bQ Oun g'awo dé'bQ ni QrUnmllá nl kl wQn ó kl óun nl m'ójó-m'Ojo Ifá nl kl wgn ó kl Oun nl m'eji-m'eji o Ifá pQl€m'ójO-m'OjO Ifá pel€ m'eji-m'eji

672

Íl o""

Ifá o bá rQl€ o, Ifá

ñlé,, pQlepele gl'Qg báág ba ra etl ode OJe Qmq

Qrrrnmllá l'óun kll ge ará Ode Qfa Ó nl óun deOdeOfa Ojojo ló ñgewen Ajlnde le jQfiln áwgn ni wQn ftdá'fá sl lbg ni óun nl kl wqn Se WQn gb'Sbe, wQn rü'bg Oun ba gba lyq sl Okúta fitn wgn Oun nlwqn máa lgrééj'ljágüdü u re NiwQn bá ñjTja du okrlta Mbiééyán m'érin t¡ ñja du Okrlta kan l{lbi ééyán m'árün-un ti ñjá du Okúta kan Ni gbogbo ohun tl rr ge wqn l'óde Qfa ba san Wqn wá n sg wlpeljakadl I'orO Qfa Okuta ni wen rljTja dü I'ara wqn f¡ yá WQn wá ñpé Qrúnmlle pQE

AraOdeOfa

Ó nl Oun O bá wontan ArUn nf ñ9 e wqn I'Oun ge'fá filn wgn Ifá nl kl wQn ó kl Oun nl m'OjO-m'ójO Ifá nl kl wQn ó kl Oun nl m'eji-m'eji o Ifá pQlQ m'Ojó-m'OjO

Ifá pQl€ m'eji-m'eji Ifá o bá fQl€o,Ifá ñlé,, pelepeh Qmq Ogbúún¡

9mqQgbáará Eyl tó gan tó t'ilé ljero-Qlqmgfq lg o Ó nl oun kll9e ará ljero-Qlqmoje Oun g'awo de ljerO-OlQmgfg ni Ojú gmg nf ñpQn wgn f;bgniOun nl klwQnge WQn gb'$bo, wQn rú'bg WQn bá bQrQ s{l bl'mg nl ljero-QlQmgfe Ó l'óun kll geará ljero-QlQmoJgo Ifá nl kl wqn ó kl Oun nl m'ójo-m'ójO Ifá nl kl wqn ó kl Oun nl m'eji-m'eji o Ifá p$lg m'ójO-m'ojo Ifá pQle m'eji-m'eji Ifá o bá pQl€ o, Ifá ñlé,, pqhpele 9meal'ákalamagb0tll gb'ápá gmgtuntun Qrrtnmlla l'óun kff geara odelkqlé 673

fO

réreré lóde lkQlé

""¡,


Nñkan wgn O lg déédéé l'óde lkqlé L'óun bá dá'fá fi¡n won Oun nlayélóñbáwgn já fbg ni kl wQn ge WQn gb'$bg, wQn rú'bg Ni ayé O bá bá wgn já mQ WQn wá ñ sg wlpé Ifá pQlQ o Qmg al'ákálámagbo tfl gb'ápá gmg tuntun fo réreré lóde IkElé Ó nl Oun ó bá wgn tan nl'bQ Ifá nl kl wQn ó kl Oun nl m'ójO-m'OjO Ifá nl kl wQn ó kl oun nl m'eji-m'eji o

Ifá pQlgm'ój0-m'ójó Ifá pQlg m'eji-m'eji Ifá o bá pel$o,Ifá ñl$, Flüju-fofoguo

pQlQpQle

M'b¡ ero Ogelé gbé ñge góOwé-góówé Qrunml|a l'óun kff ge ará Flüjü-fófogbó ó l'ójü ló ñpqn wgn L'Oungb'qkq L'óun sl gb'ádáá L'óun bá lg réé mú'lQ L'óun bá gbin igu L'Oungbinlgbado L'Oun gbin ata L'óun sl gbin gbogbo ohun tl gnu njg L'gyln gdún blimgta Oun rl ggbaá eeyan l'ápá Qtrln Oun rl qgbaá eeyan l'ápá osl Oun rl ggbáá eeyan nTwájrl Oun ri ggbaá eeyan l'éyln Oun nl kln lo wa de? WQn nl áwgn wá bá Oun gbé ni WQn bá sg Oun diQba nf'bQ Nilpqnjtl uwon báde'nQ Ó nl ojQtf wqn sg Flujü-fófogbo di'léoun nlygn Ó nl Oun kó bá wgn tan nl'bQ Ifá nf H wqn ó kl oun nl m'ójó-m'ójó Ifá nl kl wQn ó kl Oun nl m'eji-m'eji o Ifá pQlQ m'ójO-m'ojO Ifá pele m'eji-m'eji Ifá o bá pe$ o,lfá ñlé, pQl$pQlQ Omo onl'blkan lblkán

674

Ii Tl wQn gbé dá5r¡ u mgle tóó-too-tóó l'óde IjQ$a Qrrtnmllá l'óun kff g'ará odeljQsa Ó nl oun dé ode Ojr¡ ló rr pqn wgn nl'bQ Ige tó mu wqn duduudu ni wgn dá'fá sl fbg ni wgn nl kl wQn Se Wgn gb'gbg, wQn sl rú'bg

lj*a

Ajébásünwqn bq WQn wá ñ l'ájé wgre, were l'óde ljege WQn wá nl kf Oun dUrO tl wQn nl'bQ Orúnmllá nl Oun ó nl leé dúró Oun o máa lg réé bá áwgn glOmlrán geti wgn Oun ba kó lkin lé wgn I'QwQ Oun nl to bá ti d¡ ¡'qdggdrtn Kl wgn máa gbé agbé OgürQ kQQkan Obl obñgbo wá fi bg oun Kl wgn sl máa tqgrq gbogbo oun tl wQn bá ñf$ Oun o sl máa geé filn wgn Ó nl nlgbatl oun ó b'ojrlwo b'ojurl l'ódeljega

pgbaá akérégbé ógürQ Ati ob¡ olóñgbó I'oun rl WQn wá b$rQ sll bg Oun Ni wQn bá ñjó ni wgn nyQ

ñjerfá peleo Qmq onf 'lQ kanllgkáñ

lübi wqn gbé dá'jü 'mglQtóó-too-tóó l'óde Ijeqa Olonguo Ifá pQl$o Qmq qnll rg Olonguo Ifá ¡ó ré'res{ mi Oloñgbo Ifá pQlgo Qmq Qnli rg Olongbo Ifá ló ré'res{ mi Oloñ9bo Ifá pqle Qmq Ql'Qná tó yá rere

I'Ado-lwl

Oloñgbo Ifá ló ré'resl mi Oloñ9bo Ifá pele

675

o"a ^,r"/i


Qmg ol'Qgbáágbárá etl Ode Qfa

Oloñ9bo Ifá ló ré're sl mi Oloñgbo Ifá pQlQ Qmqogbuuru 9mqQgbaare Tó bá t'ile ljero-QlSmoJg 19 o Olongbo Ifá ló ré're sl mi Olongbo Ifá pelq 9mq al'ákálámagbo tff gb'ápá gmg tuntun fo réreré ode IkQlé Olongbo Ifá ló ré'resl mi Olongbo Ifá pQlg Qmg pl'glüjü-fófogbo Nl'bi érO ogele gbé rrs, e góOwé-góOwé Olonguo Ifá ló ré'resl mi Olongbo Ifá p9l€ Qmq onl'blkan-iblkán Tl wQn gbé dá'jr¡u 'mglQtóó-tóO-tóó L'ódeljeqa Olongbo Ifá ló ré're sl mi Olonguo Ifá pQlQ Kf nló ré'resl mi o Oloñ9bo Ifá ló ré'resl mi Olongbo

Translátion Ifá declares that he should be greeted in association with rainfall Ifá saysthat he should also be saluted in association with rain shower Ifá we hailyou, in association with rainfall And we salute you in association with rain shower

676

lT

o""

Ifá wegreetyou with respect Owner of that road which branched to Adó-fwi town (Adó-E¡dti) QrUnm'ilá says that he was nota citizen of AdO-Fwitown He saysthat he metthem They were very many in AdO-lwi to He asked them thatwhich Ofiga did theyfollow its creed When they were as populous as they were And they responded thatthey had no Oñga which they worship QrúnmTlá asked them to close their eyes He says that he then threw 200 Ikin on his right hand side And another200 on his lefthand side He then asked them to open their eyes And begin to collectthe holyseeds He told them that was the 0n9a which they would be following Which will bring them wealth And good spouses And good children And good houses And allthe Ire in life He says the inhabitants of Adó-lwi did so And their lives improved forthe better They were then saying greetings to Qrrlnmlla The inhabitant of Adó-lwi He says that he was not related to them in Adó-FWi He only wentthere on spiritual mission QrúnmIlá declares that he should be greeted in association with rainfall And should also be saluted in association with rain-shower Ifá we haílyou, in association with rainfall And we salute you in association with rain shower Ifá we greetyou with respect Owner of the giant nail by the boundary of Qfa land Qrúnm)lá says that he was not a citizen of Qfa town Theywere afflícted with ailments How to get over their ailments was what they consulted Ifá for Theywere advised to offergbg Theycomplied He then sprinkled lyQrósün on pebble for them And he asked them to struggle for possession of the pebbles They then began to struggle for the pebbles Where four people struggled for possession of only one pebble And five people struggled for possession of onlyone pebble That was where all their ailments disappeared at Qfa town They then began to say that wrestling is the custom of Qfa land

677

"r,


Pebble was what they were struggling over that made them hail and hearty They were then saying all hail Qrrrnmllá The inhabitantof OJa town He says that he was not related to them They were ill and he did Ifá forthem Ifá declares that he should be greeted in connection with rainfall Ifá says that he should also be saluted in association with rain shower Ifá we hailyou in association with rainfall And we salute you in association with rain shower Ifá wg greetyou with respect Owner of the fast-moving stream And the swift-travelling stream Which passed acrossthe land ofljeró-Qlgmgfg He says that he is not a citizen ofljerO-QlQmgfg He wenton spiritual mission to)jerO-Qlgmgfg They were experiencing the problem of child-bearing They were advised to offer gbg And theycomplied And they began to gíve birth to children inljerÓ-Qlqmgfg They were then saying all hail QrUnmIlá The i nha bita nts ofljerO-QlQmgfe He says that he was not a citizen ofljerO-QlQmgfg Ifá declares that he should be greeted in reference to rainfall Ifá says that he should be greeted in connection with rain shower And we salute you in reference to rain shower Ifá we greetyou with respect Owner of the great ákálámágbO bird which flies off with the forelimb of a new-born babyatlkgletown Ifá says he was not a citizen ofIkQE town Things were not moving well inlkqle land And he consulted Ifá forthem And he said thattheywere being troubled bythe negative forcesofthe world He advised them to offergbq And theydid And the forces troubled them no more They were then saying all hail Qntnm)lá

Owner

of the great ákálámágbó bird which flies off with the

forelimb of a new-born baby atlkgle town He says that he was not related to them there

678

ii

osa uei¡

Ifá says he should be greeted in connection with rainfall And be greeted in association with rain shower Ifá we hailyou in connection with rainfall And we saluteyou in association with rain shower Ifá we greetyou with respect Owner of f üj ü-fófogbó town Where they were chanting like birds Qrúnmllá says he was nota citizen of Fluju-fófogbo He says thatthey were experiencing hardship And he carried hoes And cutlasses And he wentto cultivate a large piece of farmland He planted yams And maize And pepper And he planted all edibles, crops and fruits After aboutthree years He discovered about 2000 people on his right And 2000 on his left And another 2000 in front of him And yetanother 2000 on his back He enquired from them what the matter was They responded thatthey had come to stay with him They made him their king And their hardship disappeared He says that was the day they turned the wilderness of Fófogbó to his home He says he was not related to them there He declared that he should be greeted in association with rainfall And also in reference to rain shower Ifá we hailyou in association with rainfall And we salute you in reference to rain shower Ifá we greetyou with respect Owner of that parcel of land Where shrines of several Deities were put in place inljQga land Qrúnm)lá says he was nota citizen ofljqga land He says that when he arrived atljqga land They were suffering inljEga land Povefi and want was their bane before they consulted Ifá They were advised to offergbg They complied with the advice After these, wealth came to them They became rich inljqga land l

679


.

They pleaded with hím to stay with them Qrúnmtlá responded that he could not He needed to go and help others to solve their problems He then gave them lkin, the holy seeds He said thateveryyear Theyshould carryone keg of raffia palm wine each of them And big kolanuts To propitiate him with these items And pray for all their needs And he would be giving them unto them And before he knew itatljesa hnd Itwas 2000 kegs of raffia palm wine And several big kola nuts that he saw And they began to propitiate him They were dancing and expressing theirjoy

Noq allhaillfá Owner of that parcel of land Where shrines of several Deities were put in place inljgsa land Olongbo, the big kola nuts Ifá is he who gave me all Ire Olongbo All haillfá Offspring of pnii're 0tongbo Ifá is he who gave me all Ire Otoñgbo

Allhaillfá Owner of that road which branched to Ado-fwi town Olongbo Ifá is he who gave me all lre Otóngbo

Allhaillfá Owner of the giant nail by the boundary of Qfa land Olongbó Ifá is he who gave me all Ire Olongbo

Allhaillfá Owner of the fast-moving stream And the swift-travelling stream Which passed acrossthe land ofljero-QlQmgfe Otongbo Ifá is he who gave me all Ire

680

Tl

o""

""¡,

Olongbo

Allhaillfá Ownerof the greatákálámágbO bird Which flíes off with the forelimb of a new-born baby at Ikgle town Obngbo Ifá is he who gave me all Ire Olongbo

Allhaillfá Ownerof wilderness of fufogbó Where Ogelé people were chanttering like birds

Obnsbo Ifá is he who gave me all Ire Otongbo

Allhaillfá Owner of the fast-moving stream Owner of that parcel of land

WhereshrinesofseveralDeitieswereputin

.

placeinljgga

land

Oloñgbo Ifá is he who gave me all Ire Obngbo What and who gave me all Ire in life Obnsbó Ifá is he who gave me all Ire Olongbo

Ifá says all Ire in life shall come the way of the person for whom this Odü is revealed. He/she only needs to be steadfast and follow all the advices and directives of Ifá always.

4.

Ifá says that the person for whom this Odü is reveated shall be extremely successful in life. Others will be praying to Olódümaré to

I

make them as successful as the person for whom this Odü is revealed. Not only that, many other people shall be looking upon him as the person in whose hand the key to their success is. He/she shall be emulated in all his/her actions and utterances.

Ifá advises this person to offer gbg with four white pigeons. He/she also needs to shave his/her head clean. The hair shall be I

681

Ita Dida: An invitation to lfa Consuftat¡on

added to the gbg and be taken to the riverside or stream. He/she willalso wash his/her head in the stream before returning home. At home, he/she will serue his/her Ori, head, with one wh¡te p¡geon, two kolanuts, a bottle of alcohol and money. By so doing, his/her capability to acquire wealth shall have no On all these,Qsa-Me:l says:

limit.

OorotQ$reojú ebüú Dláfiln Ejt-Qsa Tl yóó Iqqfárl glá I'Qsá

fbgniwqn nl kóge

Translation The slender Ooro tree by the pottery side He was the one who cast Ifá for E¡)-Qsa When going to have a share of wealth bythe riverside He wasadvised to offergbg

very promising Ifá priest. He was one of the 16 principal Odü. In order to determine how successful he would be in life, one day, he approached the Awo mentioned above for Ifá consultation: would he be as great as his other colleagues? Would he have the kind of recognition he dreamt for himself? Would he live a fulfilled life? E¡T-Qsa was a

The Awo assured him that he would be very successful in life. He was also assured that his name would never be forgotten in life. He was advised to offer gbg and serve his Ol as prescribed abovd He was also told that his destiny did not support his keeping his hair busy. He must always be shaving the hair of his head clean. He was advised to shave his head clean, the hair collected together and added to the ebq materials. He complied. The qbg was taken to the riverside.

Before long, E3l-Qsa had become a very successful Babalawo. He was always sought after in all occasions. Many people, especially women rose up to assist him in all the things he laid his hands upon. Everything he attempted to do became successful at the first attempt. He promised those who had assisted him one way or the other that he would help them to succeed and he fulfilled his promise. When people began to notice that

682

!l o""

""i, he was always shaving his head clean, many people began to emulate him,

say¡ng that they wanted to be as successful as Ej-Qsa. Those who emulated him genuinely also became successful like him. He and his followers enjoyed fulfilled lives. They were all full of happiness and gratitudeto Olódümaré Oorot$er€oju Qbrlrl Dláfirn Ejl-Qsa Tlyoó lqqf'árl glá I'Qsá fbg niwgn nl kóge ógb'gbgró rrl'bg Ejl-Qsa tl o bá lá Kóo lá ml o Emi ti fá'rl oh kodoro

Translation The slender Ooro tree bythe pottery side He was the one who cast Ifa for E)-Qsá When going to have a shave of wealth bythe riverside He was advised to offer gbg He complied E¡l-Qsa if you becomesuccessful Make me successfultoo I have shaven my head clean in orderto bewealthy

Ifá says the person for whom this Odü is revealed shall succeed if he/she can follow the Ifá ¡njunctions as explained above and continue to be hardworking and dedicated. He/she needs to believe in Ifá and move close to it.

5.

Ifá says thatthe person for whom this Odü is revealed shall be dealing with and/or working for highly placed people in the soc¡ety. They shall rely on him/her for most things that they plan or do. His/her opinions shall be highly valued and people will consider him/her vital when very impoftant decision are about to be taken, when a serious conflict is about to be resolved, when an important business deal is about to be iniüated, negotiated, followed up or concluded, when arrangement, solemnization of marriages are about to be done, even when final 683

Ifa Dida: An ¡nvitat¡on to lfa Consultation

burial arrangements are to be organized. Many highly placed personalities will appreciate him/her being by their side in order to make th ings work to everybody's satisfaction.

Ifá says that by so doing, he/she shall excel in life, especially in the area of conflict resolution, public relations, hospitality business and all other related fields. His/her value shall never be under-estimated in the community where he/she finds himself/herself.

Ifá advises the person for whom this Odü is revealed to offer gbg with

two pigeons, two hens, two cocks, two guninea fowls and money. Ifá also advises that there is the need to feed Ifá with one hen for everything to work out fine for this person. On all these, Ifá says:

Ita gbangba ni O geé kan áásQsl Dláfi¡n FerU Tl ñg'awo Qba l'álQde Qyq lbg niwqn nl kó 9e

Translation fit for an open space Thiswasthe declaration of Ifá for Ferü When going to become the Awo of the Qba of Qyq He was advised to offer gbg A door is not

Ferü began to study Ifá from his youth. He was very brilliant and before long, he became very versatile in the profession, soon after this, he began to practice Ifá on his own. Many people who went to him for solutions to their various problems returned to their homes with smiles. Before long, his reputation as a competent Ifá priest spread Iike wild fire. People came from far and near to find solution to their problems and they were notdisappointed. The poor became rich; the blind regain theirsight; the barren became proud parents, the invalid became strong and healthy; those bound by witches and those experiencing evil spells were set free. Allthe people began to sing the praise of Ferü to high heaven.

684

'tl

ou r"¡,

within a shoft per¡od of time, Ferü's reputation became well known to some highly placed chiefs ¡n QyQ town. They too approached him for solution to their own problems and once more, they too were not disappointed. These Chiefs went to the Qba and explained to him that there was a competent Ifá priest in his domain which they would like the Qba to try. The Qba invited Ferü for Ifá consultation and again, the eba was highly impressed, seeing this, the Qba invited Ferü to come and become his (Qba) personallfá consultant.

When this message was delivered to Ferü he went to the house of the Awo mentioned above for Ifá consultation; would he succeed as the Qba's personal Awo? would his reputation remain as popular as it had been before? Would his becoming the personalAwo of Qba enhance his success chances in life? would he be happy in his new role? All these and many more questions occupied his mind when he wentfor Ifá consultation.

when Ifá was consulted, Qsa-Me¡) was revealed. The Awo assured Ferü not to enteftain any fear whatsoever. He was advised to be humble and honest at all times and by so doing, heaven is the beginning of his success. He was told thatvery soon, he would not only become the Qba's trusted Ifá priest, but equally his close confidant and an important member of his kitchen cabinet. He was assured that there would be a time that the Qba would not be able to take any step or do anything without consulting with him beforehand. He was advised to offer gbg with two white pigeons, two guinea fowls, two hens, two cocks and money. He was also advised to serue Ifá with one big hen, kolanuts, bitterkola, palmoilgin and money. All these he did. Soon after this, he moved to the Qba's palace and became his personalAwo.

i

The first thing the Qba noticed was that there was relative peace in his domain as soon as Ferü became his Awo. There were more business prospects in the community. The inhabitants became happier. The Qba became more popular. These drew the Qba closer to Feru. The Qba did not want to take any wrong step whatsoever. For this reason, he consulted Ferü every morning. It got to a stage that all the Qba's domestic matters were left in the hand of Ferü. Not only this, if the Qba wanted to go to the meeting of the council of Qbas, he would first consult with Ferü and all the 685

lfa D¡da: An ¡nv¡taüon to lfa Consultation

advices that Ferü gave him would be taken and followed to the

end. These

yielded huge positive results for the Qba. Soon, all the meetings were being attended by Qba and his personalAwo, Ferü. Allthe other chiefs also consulted with Ferü and they were not disappointed. They too placed their Ferü was lives in the able hands of Ferü and they were happier for moving, wining and dining in the midst of those who hitherto were higher than him. He was always seen in the midst of allthe movers and shakers in

it.

the community.

The most impoftant aspect of Ferü's life however was that he was very honest with all his highly placed clients and he never allowed his success and reputation to enter into his head or make him misbehaved in any way. Ita gbangba ni o Seé kan aasg sl D,láfiln Ferü Tl ñs'awo Qba l'álQde Qyq Fbgniwqn nl kóge Ógb'Qbo, ó rú'bg ñj9 Qba o rf Ferü QbaOg'ayé O rl Ferü, Awo Qba

Age bá

Translation A door is

notfitfor

an open space

This was the declaration of Ifá for Ferü When going to become the Awo of the Qba of QyQ He was advised to offergbg He complied Now, if Qba did notsee Ferü Qba willtake no decision If wedid notsee Ferü,theAwoof Qba

Ifá says that the person for whom this Odü is revealed shall be great in life. He/she shall move in the midst of powerful people in the society. His/her opinion shall be sought from far and near and people shall respect whatever he/she says.

6.

Ifá says that the person for whom this Odü is revealed shall succeed where others had failed. He/she shall be elevated and honoured 686

Ti o""

""i,

where others had been dumped and humiliated. Ifá says that the person for whom this Odü is revealed have the talent to right all wrongs, to settle seemingly impossible problems, to bring forth smiles where there had hithefto been sorrow; and to shine the rays of hope and assurance wherethere had been gloom and despair.

Ifá says that many people had already been called upon to solve a pafticular problem but they had all failed. Ifá says that the person for whom this Odü is revealed need to offer gbg with three cocks, three guinea fowls and money. He/she also needs to feed the Elders of the Night (witches) with palm oil. He/she equally needs to serue Ifá with one hen. By so doing, he/she shall surely succeed. The person for whom this Odü is revealed is advised to guard against excessive reliance on his/her competence in handling any assignment given unto him/her. Rather he/she needs to offer gbg as prescribed above and feed Ifá and the Elders of the Night so that his/her success chances can be enhanced and assured. The more gbg he/she offers, the better his/her success chances. On all these, a stanza in Qsá Mé¡T says: Ó n wewgn I'Qwg iwéré-iwéré Ó f wewgn I'QsQ iwéré-iwéré

IXá fitn Egúngún ó nlqq t'alg rfQ 9e Fbq ni won nf kó wáá ge

Translation Ittwists round their hands firmly And itcurls round their legs strongly These were lfá's declarations to Egrlngrf n When going to reform IfQ land He was advised to offer ebo

There was a serious problem in Ilé-Ifé. It was so serious that nothing appeared to workwell in the town. The rich had become debtors, pregnant women could not give birth successfully, barren women abound in the town, the strong had become invalid, and happiness no longer existed in Ilé-IfQ. 687


Consequent upon these happenings, the inhabitants of llé-Ife invited Egungún, the spirit of the ancestors, to help them mend their town. Egúngún in turn went for lfá's consultation in the home of the Awo mentioned above. He wanted to know the following. What were the causes of all their problems? Were these problems within the scope of reformation? Would he in particular be able to reform the town and banish the problems facing the inhabitants of llé-Ife? After doing these successfully, would he be credited with the honour or would the inhabitants turn out to be ingrates?

The Awo informed Egúngun that the problems being faced by the inhabitants of llé-Ife were solely caused by the Elders of the Night. They said that Egúngún was capable of righting all the wrongs. They also assured Egúngún that he would be credited with the glory if and when successfully done to completion. He was however advised to offer gbg, feed Ifá and the Elders of the Night as stated above so as to enhance his success chances. Egúngún retofted that since he was quite capable of solving all the problems why must he waste his resources on gbg and rituals. He felt that all the Awo were just trying to rip him off since they knew that he would do the assignment successful. He therefore refused to offer the gbg. While in Ilé-IfQ however, Egúngún began his work. Allthe witches of the world teamed up against him, and before long, he was totally ovenryhelmed. They hit him against the floor and drove him to the ground. Before long, only his face appeared on the ground while all other pafts of his body were completely buried. That was how Egrlngrln failed woefully to accomplish his mission in Ilé-IfQ. Ó n wewgn I'qwq iwéré-iwéré Ó n wewgn l'gsQ iwéré-iwéré

Dláfi¡n Ogun ó n¡qq t'átQ rfQ 9e fbg ni wQn nl kówáá fe Translation Ittwists round their handsfirmly 688

ii ou r"¡, And itcurls round their legs strongly These were lfá's declarations to OgUn When going to reform IfQ land He was advised to offer gbg

When it became clear that Egungún had failed woefully to reform Ilé-Ife, the elders of the town approached Ogun for assistance. Before leaving for Ilé-IfQ, he went for Ifá consultation in the home of the same Awo whom Egúngrf n consulted. In the home of the Awo, Ogun asked questions similar to the ones Egrlngtln asked. The Awo gave Ogun the same assurances and advices they gave to Egrlngrln. They also advised Ogun to offer gbg, feed Ifá and the Elders of the Night as they told Egr:ngún. And again, ógún refused to comply with the advices of the Awo, relying entirely on his competence, prowess and sheer force. Soon after this, he wentto llé{fe to carry out his reformation assignment. As soon as he started this assignment, the Elders of the night pounced on him as they did to Egúngrln. They twisted, curled and rolled round his hands and legs. They threw him hard on the ground. Before long, he too was completely ovenryhelmed. They did not stop there; they continued to

hit him against the ground until every part of his body was completely buried, leaving only his buttocks showing on the ground.

Again, Ogrfn was disgraced and incapacitated. He could not perform the assignment he was given, He became a complete failure. ó r we won I'Qwe iwére-iweré Ó n we wgn I'QsQ iwéré-iwéré Dláfitn Qrunmlla

órqgt'atgrfQge

Fbq ni wQn nl kó wáá ge

Translation Ittwists round their hands firmly And it curls round their legs strongly These were Ifá's declarations to OrUnm)lá When going to reform IfQ land

689


He was advised to offer qbg

When Egungrln and Ógún failed in their mission to reform llé-Ife, QrrlnmIlá was approached and begged to help them reform the land. Just as in the cases of Egrtngrln and OgUn before him, Qrrlnmllá went to the home of the same Awo for Ifá consultation. The Awo also told him the same things they told both Egúngr1n and Ogrln. They gave him the same assurances which they gave his predecessors. They also gave him the same advices and asked him to offer gbg, feed the Elders of the Night and Ifá as his predecessors had been told. However, in the case of Qrunmllá, all the gbg and rituals were peformed before he set out on the journey to Ilé-Ife.

While in Ilé-IfQ, the Elders of the Night, knowing fully well that Qrúnm)lá had given to them what they demanded for, began to assist him in the accomplishment of his mission.

All those whom they tied with sickness, litigation, loss, restlessness, povefty and emotional crises were untied and released; pregnant women delivered safely; debtors became wealthy men and women, barren women became pregnant, invalids regained their strength, failed crops became bountiful. Before long, there was happiness and peace in llé-Ife. Everybody became contented. All the credits were given to Qrúnmllá. Thatwas how Orúnmllá succeeded where Egrlngún and OgUn failed. Ó rr wewgn I'QwQ iwéré-iwéré Ó rt we wgn I'QsQ iwéré-iwere

IXáfitn Egungun ó ntqqt'alQ rfQge !b9 ni wqn nl kó wáá Se Ó n wewgn I'o,wq iwéré-iwéré Ó n wewgn I'qsg iwéré-iwéré Dláfün Ogun ó ntgg t'atQ rfQ 9e fbg niwqn nl kówáá Fe Ó rt wewgn l'ó,wQ iwéré-iwéré Ó rf wewgn l'gsQ iwéré-iwéré Dláfirn Qrunmllá ó ntggt'atQ rfQ qe fbqniwQn nl kówáá9e 690

i', oo

r"j,

Qrúnmllá nlkan nf ttbe l'gyln tO rg'gbg Nje Qrunmlla pQlQ o Egüngún Olú-If+rtll san márlwOo pako Qrúnmllá ló bá wgn t'álQ IfQ 9e L'ayéewQnfigún rekete

I

Translation It twisb round their hands firmly And itcurls round their legs strongly These were lfá's declarations to EgrlngUn When going to reform Ife land He was advised to offer Ittwists round their hands firmly And itcurls round their legs strongly These were Ifá's declarations to OgUn When going to reform IfQ land He was advised to offergbg Ittwists round their hands firmly And it curls round their legs strongly These were lfá's declarations to Qrúnm)lá When going to reform IfQ land He was advised to OnlyQrrlnmlla complied and offered theebq Now, gentlyQrrtnm)la The Egúngún of the Qba of Ilé-IfQ, who adorns himself with bamboo leaves Qrrlnmllá is he who helped them to reform Ilé-Ife Thís made their lives to improve for the better

gbg

i

offergbg

{

Ifá says that the person for whom this Odü is revealed shall succeed where others had failed. Conversely, Ifá says that the problems being encountered by the community for whom this Odü is revealed disappear. What they need to do is to offer gbg, feed Ifá and the Elders of the Night. By so doing, their lives will improve for the better.

shall

7.

Ifá says that success and prosperity of the person for whom this Odü is revealed is due before the end of the year which Ifá is cast. Ifá says that on that year, this person shall succeed and accomplish his/her heafts desires. Ifá however warns that this person is full of himself/herself. He/she is very proud and arrogant. He/she 691

(

t


therefore needs to change this attitude in order for him/her to aveft untimely death, humiliation and misfoftune. He/she must show humility at all times. When people come to visit him/her, there is the need to see them off when they departed. He/she must not show them that they are less important than his/her next Iine of action. He/she must not be too class-conscious. So as not to lose his/her chances or miss valuable oppoftunities.

Ifá says that there is the need for the person for whom this Odü is revealed to offer gbg of prosperity and victory with three pigeons, three cocks and money. He/she also needs to serve Ifá with one hen and money. On these, Ifá says: Mogbé'lémofojrl sln q Ntlgeikú pa Babaláwo Anlyán ni mofi sln g Nll9e ¡kq pa áwgn ágbá$egun Mgdé ké¡€kérékére ko jg n r'ááyé gbQ tlrq Ló mú mil gealára á st q DláfilnQrúnmllá WQn nl ojrl gdún nll I'glá a Baba tó Fbg ni wqn nl kó wáá Fe

Translation I stayed at home but saw you off with my eyes (even if I cannot see you off physically) That is what causes the death of prominent Babaláwo With íntention, I see you off (even if I am not by your side physically) That is what causes the death of accomplished Herbalist These kids do not allow me to pay attention to you (when you came on visit) That is what causes my non-challant behaviours to you These were lfá's declaration to Qrunm)lá Who was told that his success was due this year He was advised to offergbg

QrrJnmIlá was complaining that he had not yet succeeded in life. He became so worried that he went to his students for Ifá consultation. The students told him that he would surely succeed in life. They stated fufther that his success was due that same year. He was advised to show humility

692

ll

o",

""i,

at all times. He was urged never to allow anything to disturb him from giving people the type of adequate hospitality they deserue, irrespective of their socio-economic status. He was also urged to ensure that he saw his visitors off whenever they came calling in order for them not to see him as a proud and arrogant person. He was also advised to offer gbg and serve Ifá as prescribed above. He complied. When Qrúnm)lá began his practice, he never discriminated against anyone no matter the person's socio-economic class or status. He listened attentively to all the complaints of all his clients, friends and acquaintances. He ensured that he made everyone feel at home and welcomed. humour, dedication, commitment and Qrúnm'ilá's high sense unbelievable level of humility endeared him to everyone, His clients always wished to come back again and again. Most of these clients also introduced other clients to him. Gradually, his wealth and reputation were building up. True to the prediction of Ifá, he became very wealthy before the end of that particular year. He was full of joy and gratitude to Ifá, knowing that Ifá assisted him that much because he heeded the advice of Ifá to be humble, hospitable, dedicated and unassuming atalltimes.

of

Mogbé'lé mofojr¡ sln Q Ml9e ikú pa Babaláwo Anlyán ni mofi sln q Nff 9e ikú pa áwgn egbalgegün Mgdé kérékérékére kO jQ n r'ááyégbQtlrg Ló mú mil gealára a st g Dlá fitn Qrúnmllá WQn nl ojrt qdún nff I'glá a Babató Fbg ni wqn nl kó wáá 9e

Ógb'gborórrt'bg

Ifáwlónlnólánltémio $aworo epo, osggesege Ojr¡ kll pQn isin almála

Translation I stayed at home but saw you off with my eyes That is what causes the death of prominent Babaláwo With íntention, I see you off That is what causes the death of accomplished Herbalists These kids do not allow me to pay attention to you

693


That is what causes my non-chalant behaviourto you These were lfá's declarations to Orúnmllá Who was told that his success was due this year He was advised to offergbg He complied Ifá says that, as for me, I shall surely succeed

No hardship shall preclude ISin seeds from breaking

open

when it becomes fully ripe

Ifá says that the person for whom this Odü is revealed shall succeed ¡f he/she follows the advices of Ifá as stated above. In order to accelerate this success the person for whom this Odü is revealed needs to look for Igin seeds, grind them into fine paste, add palm oil and mix the two with soap for bathing. If he/she can use the soap regularly, success shall surely come very quickly.

8.

Ifá says that the person for whom this Odü is revealed shall surely become a leader or move in the midst of movers and shakers of the community in which he/she belongs. His/her opinion shall be sought at all times. That this will happen is not in doubt. Ifá however warns the person for whom this Odü is revealed against being selfopinionated. He/she needs to avoid pride as it could lead to his/her downfall. Ifá says that if he/she is given recognition and respect he/she must neverthinkthatthere were no other people who are ever more qualified than himself/herself. Ifá warns that pride may lead to a situation where people will gang up against him/her and remove him/her from whatever position he/she is occupying. Not only this, he/she may also be rubbished and putto ridicule whose stain shall be with him/herforever.

Ifá says that the person for whom this Odü is revealed needs to show humility at all times and offer gbg with two white he-goats, glue and money. He/she also needs to serve the EIders of the Night with ékuru, bean fritters mixed with honey and glue; this is to be placed where Ifá has directed that it should be placed. On this, a stanza in Qsá-Mé¡) says: 694

ou r"¡, Be lé ¡yá Kó o ma bá Ié

.

"l

até gbogboqyg üáfün Tl ñ be l'áar¡nlgbQ fbg ni wqn nl kl wen ge Ba ¡éiyá Kóo má bá leaté DláfilnQslngaga Tl ñbel'áarinlgbe Eyl tl wqn ó mú j'gba eJe lbg niwQn nl kó wáá ge

Translation Land on Iyá tree Do not land on glue This was the Ifá cast for all the birds

Who were living in the forest Theywere advised to offer gbg Land on Iyá tree Do not land on glue This was the Ifá cast for Qs)n Who was living in the And who shall be made the king of birds He was advised to offergbg

forest

1

One day, all the birds in the forest gathered together to select a leader among themselves. Among the qualities they cons¡dered were; po¡se, elegance, intelligence, bravery and compassion. After a long deliberation, they concluded that Qs)n was em¡nently qualified to be their leader. For this reason, Os'in was invited and was made the king of allthe Birds.

After sometimes, Qs'in saw himself as the most intelligent, the

most

elegant, the wittiest, the bravest and the most qualified bird to be the King of all birds, The first law he made was that he would be landing on the tallest tree in the forest and that no other bird must ever land on the tree with him. The next law was that wherever he sat, no other bird must sit there. After this, he promulgated the law that whatever he said must never be contested, because none of the other birds was as intelligent as he was and therefore they could ofter no good advice to him on any process of decision-making. At a stage, he made the law that any food he ate, the dress he wore, and what he drank must never be eaten, worn or drunk 695

on

(

(


that day. His pride and high-handedness soon reached a stage that all the other birds got fed up with him. They initiated a high level consp¡racy against him. The tree where QsIn used to land was covered with glue so that whenever he landed on the tree he would be stuck to the tree. When this had been done, the birds quietly dispersed to their respective homes and began to await further developments. In the night on that very day, Qsln slept and dreamt that he was tied to a stake and was being stoned by the other birds. In the dream he was dragged through the forest naked and later burnt to ashes. This frightened him when he woke up. He rushed to the home of the Awo mentioned above for Ifá consultation. He was informed that he had already offended his colleagues through his pride, high-handedness, lack of consideration for other people and his self opinionated tendencies. He was advised to change all his attitudes and show humility, have respect for other people's opinions and show consideration for other people's plight. He was also advised to offer qbg and feed the Elders of the night as stated above. Hecomplied.

The next morning, Q$n gathered all the birds to the main field. He apologized to them for all what he had done which they considered offensive. He promised that he was determined to right all the wrongs. He appealed to them to give him the chance. All the laws which the other birds considered to be obnoxious were abrogated with immediate effect. When the other elders noticed that QsIn appeared to be genuinely sorry for all what he had done wrong and was ready to turn a new leaf, they decided to forgive him and give him another chance. For this reason, he was told thatthey had already planned to remove him and they had put glue on the tree he used to land on. He was advised never to land on that tree again but to use the glue-free Iyá tree hencefofth. He agreed from that time, he changed for the better. Fle listened to his people's advice and put them into consideration before taking any decision. He enjoyed his life and his colleagues accorded him all his deserved respect. Ba |e ¡yá

696

il

.

osa ue¡i

Kóomá be léete Dlá fün gbogbo gyg Tl rr bql'áerinlgbÉ Ebg ni wqn nl kl wQn ge Bá lé iya Kóo ma bá le áté Dláfitn Qsln 9a9a Tt ñbel'áárinlgbg Eyl tl wqn ó mú j'qba eye fbg ni wqn nl kó wáá Fe Ógb'Qborórú'bg

o

Njq be t'éyá Kóo má ba l'áte Afinjú eyg kll K'áté

i

t

Translation Land on Iyá tree

Do not land on glue fhis was the Ifá cast for all the birds Who were living in the forest fhey were advised to offer gbg

Landonlyátree

Do not land on glue l-his was the Ifá cast for OsIn Who was living in the forest And who shall be made the king of birds He was advised to offer ebo Hecomplied Please, land on lya tree And noton glue An elegant bird does notgetstuckto glue.

' Ifá says that the person for whom this Odü is revealed shall not be tied down with the glue of this world. He/she needs to show humility, respect, cons¡deration for other people's op¡nions at all time and be on the side of the majority in order to achieve his/her heaft's desires and attain his/her goals in life.

9.

Ifá says that the person for whom this Odü is revealed is experiencing a lot of difficulties in his/her life presently. Ifá says that everything 697

t

(

lfa D¡da: An invitat¡on to lfa

Consuftation

'

shall soon relax and his/her life shall soon pick up for the better. Ifá promises to put a smile on the face of the person for whom this Odü is revealed very soon. Ifá advises the person to offer gbg with plenty of bananas, feed Ifá with same and eat plenty of bananas too. On this aspect, Ifá says: Qsa yoo, AwoAyé DláfilnAyé rüjqAyé le kokoko bl qta

f bg ni wqn nl kó wáá ge

Translation Qsá yóó, theAwo of Ayé, the Mother-Eafth He was the Awo who cast Ifá for Ayé When Aye was as hard as granite

She was advised to offer gbg

Ayé, the Mother-Eafth was experiencing hardship. Nothing seemed to work out right for her. Nothing grew on her. She had nothing to show for her existence. Crop failed. There was no rainfall. The su¡face of Ayé cracked all over. She was dusty and filthy. Living creatures residing on her were dying in their thousands. All creatures lost interest in life and living.

With sorrow in her heaft, she approached her Awo for Ifá consultaion; would she be able to overcome all her problems? Would her situation improve for the better? Would she still continue to sustain Iife? The Awo assured her that difficult situation would soon be over and in its place, comfoft and abundance would come. Ayé would again be able to sustain life and living. Rain would soon fall and the surface of Ayé would become soft, cool and habitable. Ayé was advised to offer gbg with plenty of bananas. She was advised to feed Ifá with plenty of bananas and for her to eat plenty of bananas too. She was assured that before long an unripe green and hard banana would soon become ripe and soft. Ayé complied with all the advice of her Awo. True to the assurance of her Awo, rain soon began to

698

fall.

Ayé's lot changed

!l

o""

""¡,

forthe better. She soon sprouts forth green vegetables. She became soft and habitable for all living beings. All living beings soon began to multiply in several folds. Ayé was full of praises and gratitude to her Awo for changing her life from desperation and helplessness to comfort and hopefulness. Qsa

yoorlwoAyé

DláfirnAyé MjQAyéle kokokobl o,ta Ebo ni wón nl kó wáá se Óg'b'6borórú'bg Ayéwá jQ'gQdQt¡tn Ayé ñ tutü rl bQ Je'gede, je'gede

Translation Qsa yoo the Awo of Ayé, the Mother-Eafth

who cast Ifá for Aye When Ayé was as hard as granite She was advised to offer ebq She complied Aftereating bananas Ayé became cool and comfoftable Jg'ggde, jQ'gQdQ. Eat your own bananas He was the Awo

Ifá says that no matter how tough the situation might be, comfoft and contentment will soon come. What the person for whom this Odtl is revealed needs to do is to be pat¡ent. He/she also needs to be perseverance too. He/she will then be in a position to overcome all the problems confronti ng h i m/her.

10.

Ifá says that ¡t

foresees comfort, long life, prosperity, accomplishment, success and all the good things of life for the person for whom this Odü is revealed. Ifá says that this person shall become great in life. He/she shall lack nothing that is very essential to him/her in life.

Ifá however warns this person aga¡nst skipping food for whatever 699


reasons. He/she must be taking his/her meals at regular interval no matter how little the time may be. Ifá also warns the person for whom this OdO is revealed against the consumption of alcoholic drinks on an empty stomach. Ifá says that if this person is in the habit of either skipping meals or consuming alcoholic drinks on empty stomach, the habit will not stop him/her from being great and successful in life, nonetheless, he/she will spend his/her wealth, energy, time and happiness on finding solutions to his/her health problems, especiall stomach related problems such as stomach ache, liver problems, kidney problems, gall bladder problems, intestinal problems and so on. Ifá says that there is no gbg or rituals that this person can peform to

prevent him/her from developing stomach problems, save for him/her to heed this warning of Ifá. However, in order for the success and accomplishment to arrive quickly, Ifa recommends as gbg materials, three pigeons, three guinea fowls and money. There is also the need to serve Ifá with one hen. On all these, a stanza in Qsa-Mé¡) says: Inú ü mi jlnkún ni mo fi ñ mu'ü el'q tl Erlgl mi rr j'obl Erlgl j'obl kl otóó mu'tl Inú foófo I'QdlnAwo t)|á filn Orr¡nmlla Ifá ñsun'kún péOun Or{'re fbg ni wQn nf kó wáá ge

Translation With my empty stomach I consume other people's alcoholic drink With mygums I consume kolanuts Letthe gum eat kolanut before drinking alcohol Staying on empty stomach is the bane of an Awo These were Ifá's declarations to QrrlnmIlá When crying that he had no Ire in life He was advised to offergbg

In spite of the fact that Qrúnmllá was the best in his field, in spite of the fact that QrUnmIlá was the most gifted being ever created by Olódümaré, at this pafticular point in time, he had nothing to show for all his wisdom, 700

il on r"¡,

talent and gifts. He had no wife, no ch¡ld, and no money. He was living in abject pove'1ry.

In frustration, he used to move from one house to the other, looking for alcohol to douse his sorrow. He was always drinking. It reached a stage that he lost appetite for food. He was always consuming alcohol and kolanuts. This soon began to take its toll on his health. He grew leaner and leaner. Sometimes, he would be rolling on the ground due to stomach problems. Some othertimes, he would vomiton the floor and roll in it. Unknown to him, it was usually at the period when he was in these state of stupor that his clients used to visit him for Ifá consultation. When they saw his condition they would simply go elsewhere. All what would have been his would be given to others. On some other occasions, he would be sober enough to cast Ifá for the client and they would be overwhelmed by the depth of his understanding and knowledge. By the time they would return with all the gbg materials, he would have over-drunk and would be in stupor. When he had not drunk, he would be nursing a mighty stomach problem. These clients would be forced to find solutions to their problems elsewhere.

It came to a stage that nobody came to him again.

He lost all his friends. Anytime he went to their homes, they treated him like a nuisance. They quickly gave him alcohol in order for him not to fowl up their homes for them. Wives and children desefted him. He was viftually on his own.

One day however, he woke up to access his life. What he discovered was that he had nothing in this world to justify his existence. He had nothing to show for all his talents. Instead of succumbing to panic or despair he decided to approach his former students for Ifá consultation; would he be able to pick up the pieces of his life again? Would he be able to know what went wrong with his Iife in the first place? Would he still become somebody in his life? Would he be recognized, honoured and respected again as before? The Awo assured OrrJnmllá that he had limitless success chances ahead of him in life. He told Orúnmllá that he was the cause of all his problems. He 701


told Qrrlnmllá that Ifá warned him against his habit of not eating food and his sole reliance on alcohol and kolanuts at all times. Qrúnm)lá was advised to eat regularly, limit his alcoholic consumption and never to drink before eating. He was also advised to offer gbg and serve his Ifá as prescribed above. Allthese he did. When he returned home, he tidied up the whole environment which he had hithefto left unattended to. He stopped drinking altogether. When people noticed this change in him, they were pleasantly surprised. They soon began to move closer to him. All his friends returned and his family came back. All his clients returned and they in turn brought their friends and loved onesto him. Before long, the reputation of Qrúnmllá began to grow. He was known everywhere. He was equally respected and honoured. It reached a stage that there was nothing which the community could do outside his knowledge. People came from far and near to seek his advice on diverse issues. Within three years he had become the richest, most respected and honoured person in his community. All his ailments had dissappeared completely. He was able to enjoy his family, friends, loved ones, wealth, reputation and life. Throughout, he lived and worked as a very happy and accomplished man. Inú ü mi jlnkún ni mofi rl mu'tlgl'qtl

Erlgl mi ñ j'obl Erlgl j'obl kl otóó mu'tl Inu fOOfo I'QdlnAwo

Dláfitn Orúnmllá Ifá rtsun'krln péOun

O

rl're

Ebg ni wQn nl kó wáá 9e O gb'ebo, o ru'bo Ñjgar'lgrtn a rl'fá Ati r'oylndg o goro

Translation With my empty stomach

I

consume other people's alcoholic

drink With my gums I consume kolanuts Letthe gum eat kolanut before drinking alcohol

702

il ou rr¡, Staying on empty stomach is the bane of an Awo These were Ifa's declarations to Qrúnmllá When crying thathe had no ire in life He wasadvised to offer gbg

Hecomplied We have witnessed success and accomplishments To experience other good things of life is no longer difficult

Ifá says that it is no longer a d¡ff¡cult thing for the person for whom this Odü is revealed to realize his/her dreams in life. Ifá says that it is just a matter of time for him to become great and famous in life. He/she must however heed lfá's warnings in order to avoid a situation where he/she would be count¡ng his/her losses in the midst of plenty. He/she has potentials for greatness and must not fall into the temptation of becoming an alcoholic and turn himself/herself into a social nuisance where he/she is supposed to be honoured.

11.

Ifá says that there is a person where this Odü is revealed, he/she is known to be a very lazy person. The assumption of the person living close to this person is correct. This person will do everything to avoid anywork or assignment given to him/her. He/she hates any work and he/she has unbelievable and inexhaustible trick at his/her disposalto use in orderto avoid working. This notwithstanding, this person is the one who will bring greatness, success and accomplishment into his/her family, community and loved ones. The financial success that this person will attract into his/her environment will be unprecedented and will become the talk of the whole community.

Ifá says however that there

the need for those very close to this person to offer gbg for him/her with one big ewe. There is also the need to feed Equ Qdará for him/her on a regular basls. If these can be done, the transformation from grass to grace, from want to financial abundance and from failure to success shall be sudden and miraculous. In this Odü, Ifá says: is

703


Agbado O y'olüwá kó r'Qmg I'Qyln eesúú Dlá firn ooganla oseergmagbo Tl yóó bff 'Lánróyé I'qmg [b9 ni wqn nl kó wáá 9e

Translation Agbádo ó yolüwá kó rQmg leyln eesú This was theAwowho cast Ifá forObát¿llá Whoshallhave'Lánróyé (Egü Qdara) as hisson He was advised to offergbg

'Lánróyé (ESu Qdará) was the adopted son of Qbatálá in the stanza of this Odü. When the Irúnmolé were com¡ng fromlkq¡é Qrun (Heaven) tolkgleAyé (Eafth), Egü Qdara othenryise, known as'Lánróye, approached gbatálá and requested to be Qbátálá's adopted son while on ea¡th. Qbatálá agreed.

When they arrived on earth, EgU Qdara ('Lánróyé) moved into Qbátálá's home as his (Qbatálá's) son. They were living together as one family. Anytime QbaH¡á sent Qlánróyé on an errand, 'Lánróyé would find one excuse or the other not to do what he was sent. If this assignment was to be peformed in the house, he would feign headache or pretend that he did not understand how to accomplish the task. Sometimes, he would simply run out of the house early in the morning and return when all the household chores had been finished. Yemóó, Qbátálá's wife used to complain at the initial stage, but she too soon got used to QlánrOyé's pranks. It was worse whenever he was sentto the farm, He would either throw away the basket, hoe or cutlass or deliberately cause the rain to fall and ensure that the river or stream was too full to cross. Sometimes, 'Lánróyé would be more mischievous, especially if Qbatáh chose to take him to the farm with force. He would cause the raft used as bridge to collapse or even use his AdO-Aqg, command instrumen! to cause headache, stomach upset or dizziness for Qbatálá. This would force them back home. 'Lánróyé would return home triumphantly! Qbatálá and Yemóó eventually considered 'Lánróyé as the problem child in the family. One day however, 'Lánróyé decided to pay back

704

allthe good gestures of his

ll o"" rr, adopted parents. He reasoned that he had done them a lot of misdeeds and inflicted so much pains that the only reasonable thing to do was to compensate them in a way that they would never forget. When he had made up his mind to do this, the next thing that was at the back of his mind was: how would he compensate his parents when he had no work of his own? How would he show gratitude when he had no savings of his own? How would he show appreciation to all their good gestures when he was a lazy man, unwilling to do any work? Before long, he hit on the idea of how he would do this successfully. He dug into his bags of tricks and fished out an ingenious idea that would turn his parents into successful persons overnight without necessarily hufting other people or putting anyone into pain.

Very early in the morning one day, QbaHlá woke 'Lánróyé up and instructed him to get prepared to follow him to the farm. To the surprise of QbaHlá, 'Lánróyé quickly made himself available! He went to Qbátálá and packed the cutlasses and hoes, put them in the basket and told QbaHb that he was ready even without breakfast. Unable to decide whether this attitude of 'Lánróyé was real or fake, Qbatáh suggested that there was need to eat first before heading for the farm, but'Lánróyé responded that they would eat when they got to the farm as there was much work to do on the farm that day! In order not to dampen his new-found enthusiasm, Qbatálá agreed with his son and both of them headed for the farm very early in the morning of that day. Half way to the farm, 'Lánróyé told his father that there was the need for him to very quickly empty his bowel in the bush nearby. He told his father to continue on his way to the farm as he would soon join him. Qbatáh continued on his way and told his son notto be late to join him.

As soon as Qbátálá was out of sight, 'Lánróyé left the basket on the footpath, took a cutlass and headed into the bush. He looked for a baton full of spikes, cut it and went straight to the way to the market. He looked for a strategic position and stood there. As soon as he saw some people coming on their way to the market, 'Lánróyé began to sing, waving his spiked baton sideways in a menacing mannerand saying:

705


jQ'Bara ówg'lé B€O bál j€'Bara ówg'lé Eyin ó rt künmQ tl 'Lánróyé gbé I'QwQ Fni g'qbg l'óore o, EgrI ó gbé é E

Al'owqa bl'mgo ogbee A9'OwOa j'ééré Egrr

E9ü ó gbé

é Látqpa, Látgpa E9ü ggngg! Látqpa, Látgpa o, Egü ggngg!

Translation Please allow Bara to enter (the house) If you refuse to allow Bara to enter Don'tyou see the baton carried by'Lánróyé Anyone who offered good gbg, Egü will support such person He/she shall be blessed with wealth and children EgU will support the person He/she shall trade and succeed ESU will support the person Látgpa, Látgpa E9ü ggngg! Látgpa, Látgpa o, Egü ggngQ!

When the travellers who were com¡ng to the market heard the music of "Lánróyé and saw the spiked baton In his hand, they knew that they had two options: To refuse to offer gbg as EgU had said and incur his wrath; or to offer the gbg and receive his blessings (wealth, children, business success etc.). All of them chose the latter. Before long, everywhere was filled with beads, clothes, food, gold, silver, ivory or nameless enamels and so on. Allthe people were dividing whateverthey broughtfor sale in the market into two and giving one half to 'Lánróyé. They were all being blessed by'Lánróyé and immediately, they were becoming successful in their undeftakings in life. 'Lánróye instructed them to carry all these items into his parents' house. They all complied. Before midday, the whole compound was filled up; there was no space to pack more things into. Some of them chose to go and sell all these goods in the market and bring the money. Even with this, by the time it was mid-afternoon, there was nowhere to pack the

706

ll ou rr¡, money in Qbátálá's compound! Yemóó who was at home when all these were happening could not utter a word. She did not know what to say or do.

By this time, 'Lánróye was already going from doorstep to doorstep, waiving his baton and singing his song. All the people were dividing all their belongings into two equal pafts and sending one half to Obátálá's home those selling them were there to sell and brought the money back home.

time (mid- afternoon), Qbatálá was beside himself with anger. He decided that enough was enough with this recalcltrant child of his, He decided to give 'Lánróyé a lesson of his life that he ('Lánróyé) would never forget in a hurry. By the time it was sunset, Qbatálá had worked himself up into fury. He was returning, ranting and raging! When he was returning home, he found a lot of people looking at him with strange eyes. This annoyed him the more. He promised himself that he was going to extract all his fury from 'Lánróyé. That same day, when he got home, he saw a lot of people buying and selling in front of his home. He temporarily forgot his anger in his confusion. He saw many people greeting and congratulating him in his new-found success. By this same

Qbatálá demanded to see his wife immediately because there was no chance for him to get to his house. When he saw Yemóó, she explained to him that everything he saw there was the handwork of his son 'Lánróyé. All the farmers had successfully sold all their farm producb; the traders had successfully sold all their merchandize; hunters had successfully sold all the games they killed in the forest; travellers had succeeded in their journey and half of all these profits belonged to Qbátálá's family simply because 'Lánróyé had made it possible for it to happen so! Instead of anger, QbaHb was searching for'Lánróyé, for him to be blessed from the bottom of his heaft. In a single day, life-changing miracle happened: Qbátálá's family and neighbourhood woke up with nothing and slept with abundance, because 'Lánróyé, their erstwhile recalcitrant boy had made it so forthem. Agbado

O

y'olüwá kó r'qmg I'Qyln eésút¡ 707


Dlá firn ooganla ogqeremagbo Tl yóó bff 'Lánróyé I'Qmg fibg ni wgn nl kO wáá ge Ógb'gbo, ó rú'bg

jQ'Bara ówg'lé BeO bál j€'Bara ówg'lé Eyin O rf künmQ tl 'Lánróyé gbé fni g'gbg l'óore o, Egu ó gbé é A l'ówó, a bl'mg o E

Egu

l'ó,

wq

ogbéé

Ag'ówOa j'éere E9ü

ógbéé

Látgpa, Látgpa Egü gongo! látgpa, Látgpa o, Egü gongo! ErOlpo,erOQfa Fwáá bá'ni b'áyO, I wá wo're o

Translation Agbado0yolüwá kó rQmg hyln eésú This wastheAwo who castlfá forQbátálá Who shall have'Lánróye (Egü Qdara) as his son He was advised to offer ebo He complied Now, let Bara enterthe house If you refuse to allow Bara to enter Don'tyou see the baton carried by'Lánróyé Anyone who offered good ebg, Egu will support such person He/she shall be blessed with wealth and children ESü will support the person He/she shalltrade and succeed EpU will support the person Látgpa, Látqpa E9ü ggngo! Látgpa, Látgpa o,

hü

ggngQ!

Travellerstolpo and Qfa towns Come and join us in the midst of happiness Come and witness all the lre of life.

Ifá says that a lazy and troublesome child who is where this Odü is revealed need counseling rather than condemnation as this person can turn out to be of benefit to all in the family, neighborhood and/or commun¡ty 708

ll o",

t2.

"q,

Ifá says that there is the need for the person for whom this Odü

is

revealed to offer gbg in order not to witness or experience the wrath of the Elders of the Night (witches). Ifá says that these witches are not too far away from him/her.

Ifá says that if this person is planning to acquire something which originally belonged to someone else before, there is the need to investigate properly before doing so. If this person is planning to enter into any form of love relationship with a woman who had already been married, even if this woman is divorced already, there is the need for fufther investigations and extreme caution before taking this step as this will only Iead to problems, pains and anguish. Ifá says that if this person has already done so, there is the need to offer gbg, feed Ifá and be extremely careful. However, if he is just on the verge of doing so, it would be wise for him to put a stop to it and let everyone go his or her separate ways. This is because to snatch the

woman frorn her man is not the problem; the main issue is the consequence of doing so. This person shall not know peace anymore in his life

Ifá says that the person for whom this Odü is revealed needs to offer gbg with one she-goat, plenty of adhesive jelly, palm-oil and money. After offering this gbg, the adhesive shall be poured round the edge of the gbg container before the gbg is placed where Ifá ask them to put it. A stanza in Qsa-Mé¡) says: ó-tg-jeeje-t¡-káa-wá Dlá firn ooganlá ogeeremágbo Tlyoogba Oblnrin Qpghq Tll g'gmg Olórl-Fleyg l'áárin lgbQ fbg ni wqn nl kó wáá 9e

Translation ó-tg-jeeje-ti-káa-wá He was the Awo who cast Ifá for Obátálá

When going to snatch the woman of Qpehe The son of the head of the Birds (witches) in the forest He wasadvised to offer ebo

709


Qpehe was the favourite son of the head of the witches in Ilé-IfQ. His mother was highly influential among the witches. She commanded the respect of all witches because she was known to be ruthless when dealing with actual or perceived enemies. She was also seen as fearless and uncompromising in all her activities in life. Not only this, whenever there was misunderstanding among her fellow witches, she would handle it to the satisfaction of all the pafties involved in the dispute. And if there was quarrel between her members and other people anywhere on eafth, her focus was to inflict maximum pain of the witches on the person who had the temerity to confront any of her members. Any man who had a taste of her member and ran away would be rewarded with impotence; any husband who beat his wife who was a member would simply have the offending hands crippled; any woman who abused any of her members would either turn deaf, or have all her teeth removed; or suffer from palsy; or even go berserk altogether, depending on the weight of the abuse. Whenever there was farm boundary dispute between two or more families, she would support the family where she had members. The other families would suffer failed harvest, or mysterious fire on their farms. In one word, she had unlimited punishment she could inflict on anyone at anytime she felt like, just to protect or support her fellow members to fear and respect her. She gave bifth to seven children. She donated six of them for the feasts of the witches. It was usually in her presence that these children would be slaughtered and their flesh distributed to all the members present at the meetings just to show her deep sense of commitment to the fraternity. The only child remaining for herwas QpghQ, a male child. He lacked nothing on earth. When he got married, it was to the most beautiful girl in the land.

When the couple moved into their own home, it soon became clear that Qpehe was tied to the cloth of her mother. He could do nothing in his home without first seeking clearance from his mother. He spent all day with his mother and only went home to sleep. This happened everyday. When the wife complained, it fell on deaf ears. She went to complain to her parents. Her parents inte¡vened without any positive changes. She soon because lonely and frustrated. One day, as she was lamenting her situation in life, a friend of hers came to

710

'r',

ou *"¡,

invite her to the market. She was very happy that she would have someone to talk to. On their way to the market, she explained all her problems to her friend stating that she could not continue to live her life the way it was at that time. Her friend consoled her and told her that the situation might soon change. She however advised her not to be staying indoors any more because there was the need for her to move out regularly and share her feelings with others. She was assured that by so doing, her problems would be reduced by half at least. She was full of gratitude to her friend. When she returned home, she felt lighter and a little happier. From that day onward, she went out regularly, She used to visit friends

and relatives. She experienced that her pains and frustrations truly reduced. It was during one of these regular outings that she met Qbátálá. It was love at first sight. Both of them fell in love with each other instantly. QbaHb was also having his own problem with Yemóó at that period. They began to share their problems together. At first, it was not more than that. It soon developed to a stage that both of them could neither eat nor sleep if they did not see each other in one day. They both threw caution into the wind. One day, both of them discussed about the possib¡l¡ty of living together permanently. The woman was all ready for this because for the very first time in her life, she was showered with true and selfless love and affection. QbaHlá on the other hand could not wait for this to happen. He however made up his mind to go for Ifá consultation. He approached the Awo known as Ó-tg-¡eéje-ü-káá-wá meaning 'He who quietly comes out from his room'for Ifá consultation. During this process, Qsá-Méfl was revealed. The Awo told Qbátálá that he came because he wanted to take a step that would involve taking another person's belonging. He was told that to take the belonging was not a problem as it would be very easy to take, but to retain it was the big issue. He was advised not to do so because the problem and anxietythatwould accompanythis action would betoo much. QbaHIá was love-blind, love-deaf and love-thirsty. He could not imagine his staying for two days without seeing his heart-throb. He demanded for the gbg to be offered in order for him to overcome the problem. The Awo told him as stated above but warned that allthe gbg in the world would not stop the problem from coming. The gbg would only help him not to be 711


consumed by the problem. Qbatálá assured the Awo that there was nothing on earth too much to be sacrificed for his love. All the gbg materials were provided and the ebo was peformed. Before long, Qpehe's wife eloped from home and settled with Qbátáláa. Three days after she left home, Qpehg went to repoft to his mother, they searched everywhere without success. However, Yemóó knew that she had no place in the heaft of Qbátálá any more. Out of jealousy, she went to leak out the hiding place of this woman to QpqhE's relatives. The relatives went to QpQhg's mother that Qbátálá was the one who snatched away her son's wife. Before long, it became the ta lk of the town that QpQhQ's wife was living in Qbátálá's home. Everybody was convinced that Qbatáh was in big trouble. They all knew that QpqhQ's mother would tear Qbátálá's home apart. They were all waiting anxiously for this to happen! She did not lift a finger! What went wrong? Nobody knew. The witches summoned an emergency meeting and tabled the issue; yet QpQhQ's mother did not utter a word! Something was amiss! Yes! Butwhat?

There was confusion in the community of witches. Why must the head of the witches remain silent in the face of this confrontation? Why did she fail to utter a word when she was the one slapped on the face? Why should she keep quiet and refuse to take an action when all the witches were waiting eagerly for a directive from her? Had she lost control? No! They were all sure she was still acting on behalf of others in her usual deadly manner. Was she not interested in the affairs of her only child any longer? No! She feltthe pain to her bone marrow. Then whatwentwrong? Something was really amiss. They were all sure of that. But what was it? Nobody among them knew. In their confusion, they summoned another meeting, but this time, without the head of the witches. They deliberated at length. Eventually, they came to the conclusion that QpQhe's mother refused to take an action because she wanted to see how the other witches would handle the problem. She had taken action on behalf of others, so she wanted to see how others would act on her behalf too. All the witches present at that meeting agreed that it was the most sensible assumption. There and then, they concluded that they must tear Qbátálá's home to pieces. All his children must be killed and consumed. His relations must be 712

ll

o""

rrt

killed and consumed. All those who tried to lift a finger to assist him must be killed and consumed. QbaHlá himself must be put to a slow but painful death. All these must be done in order to send a note of warning to others who might like to do the same thing; they concluded that the whole community where this insult took place must be shaken to its very foundation. They concluded that all witches must prepare for war and in three days' time. They must gather at the market square very early in the morning to head straightforQbátálá's home. As planned, all the witches gathered in the market square before sunrise. They headed for Qbátálá's home. As they approached his home, they began to sing thus:

teSalekq Ahejeráheje,, áhemll ! B'OwQ báteTalabl Aheje, aheje,, áhemll !! B'ówó bá teAláhádé B'QwO bá

Ahejq,

a

heje,,

á

hemll! ! !

Translation If we get hold of SálákQ Weshall killand consume him! And if we capture Tálabi We shall kill and devour him!! And evenAlálaádé We shall kill and swallow him !! !

When QbaHlá heard these statements, he peeped outside to take a look. The sheer number of the witches was totally ovenryhelming and intimidating. Together with all his relatives, they tookto their heels. He took his cutlass; known as Ada-Origá or simply as Adaagá with him. gbaHb remembered the warning of his Awo but it was too late to ruminate over that. As a matter of fact, that was not the appropriate period. All what was at the back of his mind was how to escape together with his new woman and all his relatives. He ran into $ángó's home for protection. Before $ángó could ask him what the problem was, the witches were already at $ángó's doorstep. When they reached there, before knocking at 713

lfa Dida: An ínvitation to ffa Consultation

all, they began to sing thus: B'QwQ

báte$angoblyll

Ahejg, aheje, áhemfl ! B'owq bátgBámgbógé Ahejg, ahejg, áhemll !! B'0w4 bá te $ángó filnraarQ Aheje, aheje,, áhemll !! !

Translation If we get hold of $ángóbffrf We shall kill and consume him! And if wecapture BámgbóSé We shall kill and devour him!! And even Sangó himself We shall kill and swallow him !! !

When $angó heard this, he also took to his heels, together with pbátálá and his entire household. All the witches pursued them. They ran into Qgun's house. The witches chased them out, together with $ángó and his household, and Qqun with her household. They all ran into Ogún's house. The witches chased out Ogún, all the members of his household; $ángó, all his household members, Qgun, all her household and QbaHIá, together, the same treatments were mented out to Ongaoko, Erinlg, MojQQQl, Náná-Büükrlü, Egrlngún, Oró, Qya, Olókun, Qbalúwayé, KóFi, AláfQrQ, QramfQ and so on. All of them blamed QbaHlá for carrying his problemstothem in their homes. gbatálá had nothing to sayatall. Meanwhile, Qrúnmllá slept quietly in his home on that fateful day. He had nasty dream. As usual with him, he went for Ifa consultation. He was advised to offer qbg against the problem of Iyámi (Elders of the night) as explained above. He complied. They also poured the adhesive on the ipese and placed same in strategic places around his home. Soon after this, Qrúnmllá went backto sleep. Before long, all the Onga together with their household members arrived at Qrúnm)lá's house. Allthe Onga ran into his house. The witches began to sing as they had done in the house of allOrisa thus:

714

!Toor", B'Qwq bá te DOsümú Ahejerahejer áhemfi ! B'QwQ báte FánlkQQ Aheje, ahejg áhemll !! B',qwo bá

teAwolglá

Aheje, aheje,, áhemll !!! B'QwQ bá te Odüblytl Aheje, aheje, áhemll !!!!

Translation If we get hold of Dósümrl We shall kill and consume him!

And if we capture Fáffkee We shall kill and devour her!! If we apprehend Awolglá We shall eliminate and swallow him!!! And even OdUbfFf We shall not spare him atall! M

Qrúnm'ilá knew instantly that what had come to his home was the war of the witches which Ifá had predicted earl¡er. Qrúnmllá told all the IrtinmglQ to stay in his home and that nothing bad would happen to them. W¡th his assurance and confidence, they stayed. Egu Qdara suddenly appeared on the scene and also assured all the Onga. Afterthis, hewenttothewitches. After greetings, he advised

them to ensure that they fill their stomach with food before the commencement of hostilities. He pointed at the food for them. He encouraged them to eat the food before fighting Qrúnm'ilá, Egü said that it would be a sweet irony that Qrúnmllá fed his enemies to their satisfaction before he was overpowered and consumed. This really satisfied them that it would be told to their grand children from one generation to the other. They all landed on the'food'to eat. They all got stuck to the plate because of the adhesive. In their struggle to free themselves, they were completely stuck and trapped. Seeing this, Egü went back to call Qrrf nmllá that he had overcome the witches. Qrrrnm'lla went out and saw that they were all stuck to the

715


plates of the'ipésé. He returned home to look for a cutlass, he could not find QbaHlá however gave OrrJnm'ilá the cutlass he (Qbatálá) had taken from his house. OrrJnmllá used it to cut off the heads of all the witches. He went back to announce that the witches had been defeated. All the Ofiga were happy. Qrrfnm'ilá then returned the cutlass to Qbatálá. However, in appreciation to what Qrúnmllá did to save his life, Qbatálá gave the cutlass back to Qrúnm)lá as gift. Since that time till today, Adaaga, which hitherto belonged to Qbátálá became the exclusive property of Qrúnm)lá and Babalawo,

any

ó-t+-jeeje-ti-káá-wa D,lá fil n ooga rta Qggqrgmag bo Tl yóógba Oblnrin QpQh€ Tfi g'qmq Olór{-fleyg l'áárinlgbQ sbg ni wQn nl kó wáá $e

rrt'bg KOpér kOjlnná f wa bá ni laruugQogun Aja+€ogun laá bá nil'qsQQbarlga ñjq adá gwQ ó mi Ó gb'Qbo, ó

Ada Orlsa ni o.

Translation Otejeéjet¡káawá He was theAwowho castlfá for Qbátálá When going to snatch the wife of Qpehe The son of the head of the witches in the forest He was advised to offer gbg Hecomplied Before long, nottoo far loin us in victorydance The cutlass in my hand Belongsto Onga.

Ifá says that the person for whom this Odü is revealed needs not to go and invite problem to himself/herself if it can be avoided. He/she also need to show appreciation to all favour done to him/her.

716

ii ou r"¡,

13.

Ifá advises the couple where this Odü is revealed must try to avoid incessant conflict in their day-to-day activities. Ifá says that there is no need for the couple to abuse each other whenever there is disagreement, especially over money. Ifá warns that doing so will only lead to a situation where both of them will live the rest of their lives in penury. Ifá assures the couple that they will succeed in life if they can exercise perseverance and that they do not know what destiny has in stock for them.

Ifá advised them to offer gbg with two rats, two fish, two pigeons, two hens, two roosters and money, they are also advised to avoid quarrel and be prayerful. By so doing, success is guaranteed. In this Odü, Qsa-MeI says: Or{ bunlkú niOwutüülü Aktl dá gsgagiwéré mQ l'óna A kll m'orl olóyé l'áwüjg Dlá fitn MQbówrf Tfl spoblnrin Ogrtn lgbe tl wqn ñge ohun gbogbo tl'kan FbqniwQn nl kó9e

O

yg'rf

Translation A head afflicted with ill luck dose not protrude disproportionately The footprint of an insane person is not distinguishable on road It is impossible to know the head of someone who shall be bestowed with a title in future among the crowd These were Ifá's declarations to Móbówrl Thewifeof OgUn When they did evefihing without success in any They were advised to offer qbq

Ogun. Before they got married, both of them had not been financially buoyant. When they got married, the situation was MQbówrt was the wife of

worse. Ogun was experiencing series of losses in his work. Ogrtn was a hunter, black smith, singer and aftist. Whenever he went to the forest for hunting, 717


he would shoot at elephants, buffalos, deers, antelopes, lions, leopards etc

and being a fast markets man, he would hit the target. The irony of the situation was that he would not be able to trace where these games fell üntil about the third day when the animal would the infected with flies and maggots! When he sat one day, he was ruminating over his misfoftune and a thought came into his mind; could it be that Móbówrl, his woman, was the root of his misfoftune? Was it not possible that her spirit was working at tandem with his? Maybe, just maybe, her legs are s piritually infected with misfoftune? The more he thought aboutthis, the more he began to believe this idea. Ogrtn reasoned thus: "it was quite possible that this was the only explanation; no!" From that time, Ogún perceived his wife was his enemy who was a stumbling block against his progress. What name can you call a woman whose presence in your life broughtso much misfortune? Conversely, MQbówú was a trader, even though she could not be called a successful trader before she got married to Ogrfn, she could nonetheless fend for herself. When she moved into Ogún's home, her trading business collapsed completely. She had no more money to continue her business. She could not ask for assistance from her husband because she knew that there was no money with him. She went to her parents' home to ask for money. Before she was given this money, they made her cry non-stop for many days. In the end, the money was given to her; she decided to start the business of corn meal and bean fritter. She bought all the materials for this business, announced to all her neighbors certain day and all of them promised herof good patronage.

On the day that she stafted the business she saw nobody to buy her product. She went round her neighbours' homes but she was told that they had just taken their meals and would patronize her the next day, some of them said that they did not know that she would staft on that day. Some said that they forgot the date she gave then. In the end, she was forced to distribute part of the food as gift to children and others. Before one full moon, she had exhausted all the money given to her by her parents. She cried and cried. The more she cried, the more she hated her husband. She remembered that there were other suitors who came for her, but her parents turned them down, preferring Ogr:n to all of them. To make matters worse, all these former suitors were getting on very well, had she 718

i', ou *"¡,

been lucky to marry any of them, she would not be in the problem she found herself. The more she reflected on this, the more she hated Og,ln her husband. It reached a stage that there was nothing Ogun did that even impressed her. She picked on him ateveryoppoftunity. One day however, MQbówt1 asked her husband to bring money for some household utensils. Ogrtn responded, infuriated her to the extent that she began to rain abuses on her husband. There was no expletive she did not use to qualiff him. She made him realize that he was the architect of all her misfoftunes. If not for him, she said, she would have been enjoying her Iife to the fullest elsewhere. She cursed, abused and humiliated him for over five hours. Ogún simply kept quiet. This annoyed him the more. She screamed at the top of her voice. Yet, Ogun said nothing. She held Ogún's dress, she kicked and slapped him repeatedly, "you are a lazy good for nothing husband", she yelled at him, "you are mad!" OgUn suddenly thundered "you are mad too!" countered, she used her nails to tear the face of Ogun, This made OgUn to beat her up. There and then, she made up her mind to divorce him and put an end to all her sufferings. She decided to go for Ifá consultation in order to find the easiest and earliest way for her to call the marriage to Ogun quits. She went to the group of Awo mentioned above.

During Ifá consultatioñ, Qsá Mé¡) was revealed. The Awo informed her that she was about to take a step and she had come to find out the outcome. She was warned never to take the step as she bound to regret taking such step for the rest of her life. She was informed that all her consideration was based on money and financial well-being only. She was assured that there were so many other things that were more crucial in a marriage than money. She was told that she was blessed with children, sound wealth, security and good social position in the community, allthese, she ignored because her husband was not rich at that time. They asked her, what made her think that the tide would not change for her and her husband in the nearest future? They cautioned her not to use abusive language against her husband again and to give her husband the chance to improve on the well-being of the family; they said that both husband and wife had worked themselves up unnecessarily. That was why the two of them failed to see anything good or benevolent in each other.

719


In the end, MQbówú was advised to offer qbg as expla¡ned above. She was also advised to return home and give peace a chance. She complied with all the advices of the Awo. She returned home, fully determined to give her husband a chance. She also made up her mind to change her attitude towards her husband. When she returned home, she began to do all the household chores which she had hitherto abandoned. Before Ogrfn returned home, his food was ready. She served his food with respect. At first, Ogrln was surprised. Before long, Ogun realized that his wife had truly changed for good. Both of them began to see the viftues in each other while they were blind to before their love grew. They became very fond of each other. They soon realized that money was not very important in their lives. They concluded that love, understanding and mutual respect for each other were everything. Orl burrlkrl ni Owu tUr¡lü Akll dá gseag¡weré mQ I'gna A kll m'orl olóyé l'áwüjg üá firn MQbówrl Tll geoblnrin Ogun Igba tl wqn nge ohun gbogbo tl'kan ó yg'r{ fbg ni wqn nl kl wgn ge WQn gb'Qbg wQn rú'bg ñje orl tl yóó jqba I'qla

fnlkan o mQ Kl tgkgtaya ó má peraa wgn nl weré m0 Orl tl yóó jgba I'Qla

fnlkanomqqo

Translation A head afflicted with ill-luck does not protrude disproportional The foot print of an insane person is not distinguishable on the road

It is impossible to know the head of someone who shall become a titleholder in a crowd These were lfá's declaration to Móbówú The wife of Ogun When they did everythíng without any success Theywere advised to offer gbg Theycomplied

720

'rl

He who shall become a k¡ng in

ou *"¡,

future

Nobody can say for ceftain Let a couple stop calling each other bad names He who shallthe crowned as a king tomorrow Nobody knows

Ifá says that with love and understanding the life of this couple shall be enjoyable. The door of their success

L4.

is

wide open.

Ifá says that it foresees the ire of victory and accomplishment for the person for whom this Odü is revealed. Ifá says that he/she has an

envious friend, relative or colleague who is trying evefihing possible to deny him/her and that with appropriate gbg he/she shall be able to attain the position. The position, title or honour in question shall give him/her prominence and respect. He/she needs to beware of those who harbour evil plans against him/her and pretend to love him/her. Ifá advises this person to offer gbg with either three roosters or three he-goats. One of the roosters/he-goat shall be used to feed Ifá for victory. The head of the birds or beast shall be placed on Ifá for at least five days before it is removed. If this can be done victory is assured, honour is ceftain and success is no more in doubt. Qsa-Me¡I, says: Babá gbúrú erin Baba kegQmü e,fQn

Qgbgnrangandan nldáhün gmgrl odó gmqrl odó nldahün lja kanlQ tXáfirn Flepe Dláfiln Fjemu WQnjq ñqqre ogeyékán golükü fbg ni wqn nl kl wQn ge

Translation The giantsize of the elephant And the sturdiness of the buffalo

721


The pounded-yam pestlefellwith a loud clang The pestle is a greatduel weapon . These were Ifá's message to Flepe And alsoto Fjqmu Both of them were friends like siblings They were advised to offergbg

Ejgmu and Flepe were friend from their youths days .They did everything in common, at a stage, many people did not know that they were not related by blood. They were both happily married; they have great children; they lived in mansions; they were both popular and they both travelled extensively. They spoke many languages and several dialets. They also made several great friends at home and outside their communities. To crown itall, both of them were made community leaders in differenttowns. They made Fjgmu the community leader in Orf lür1tú and FEpe was made a leader ¡n FpQ land.

One day, Offlürttri community had an extra-ordinary meeting in order to review the progress chances of the town. At the end of the meeting in order to review the progress chances of the town. At the end of the meeting, it was concluded to make Fjgmu the Qba of the town because of his outstanding qualities and credentials. This was communicated to him. He was so over whelmed with joy. He rushed to go and share this good news with his bossom friend Frcpe. They both celebrated the news with a big keg of palm wine.

Unknown to Ejgmu, his friend had been harbouring grudges against him for a long time. Flepe was not amused at all that they both had the same honour, recognition and popularity in the community. He had been contemplating what to do to change all that for a long time. But to now crown Fjgmu as Qba over and above him was too much for him to accept. In fact, it was cqnsidered the last insult against him which must be recanted at all costs. After much consideration, he decided to eliminate his friend. He reasoned thatthis must be done quickly before Ejgmu was ever crowned. He was of the opinion that he was not crowned at all, even if he died after that, it would still be on record that he was an ex-Qba. He could not acceptthat at all!

722

II o"" rrt

The next day, he went to a great medicine man that spec¡alized in killing people. He explained what he wanted from the medicine man. Surprisingly; the medicine man advised flgpq against what he planned to do, saying that there was no justification for it. Flepe could not take that. He left the man and went elsewhere, He paid three times the amount he was charged. A potent herb tea was prepared for him in a giant pot. He was instructed to call the name of Ejgmu in the dead of the night. By so doing, he was assured, the head of ffgmu would appear. As soon as this happened, this head would be hit with a big club and Ejgmu would die instantly. There was no anti-dote.

Meanwhile, Ejemu slept and had a bad dream. He went for Ifá consultation and he was advised to offer gbg as stated above against those who were his enemies but who were pretending to be his friends. He offered the gbg as advised. He assured himself that he would send an emissary to his friend FlepQ to also be careful of envious frlends since whatapplied to him would surelyapplyto his bossom friend. In the dead of the night, Flepe carried out the medicine pot, he had one strong young man beside him. He instructed the young man to hit the head which would appear in the pot with the club made with a pestle with all his strength. He recited the incantations he was taught three times. He shouted the names of ffgmu three times. A head appeared. Instead of ffgmu's head to appear, it was Fl€pQ's head which appeared the young man hit the head with the club with all his strength. Flepe died on the spot. Babá gbúru erin Baba kqsqmü ejqn

Qgbgnrangandan nldáhün gmgrl odó Qmqrl odó nldáhünlje kanlQ Dláfiln Fl€pe Dláfiln Fjemu WQn jq ñ$Qre ogeyekan golükü fbg niwQn nl kl wqn ge Fjemu nlkan nl ñbg lgyln tl tt999b9 Ñj€ tr¡tr¡ tütr¡ QS99rQ9 bo ljenl La ti r'órl Fhpe l'órl Ejgmu

I 723


Translation The giant size of the elephant And the sturdiness of the buffalo The pestlefellwith a loud clang The pestle is a great duel weapon These were lfá's messagesto Flepe And alsoto.Ejqmu Both of them were friends lÍke siblings Theywere advised to offergbg Only Ejgmu complied with the advice Very early four days ago We found thatthe head of flgpQ had replaced

Thatof Fjemu

Ifá says that person for whom this Odü is revealed shall not be allowed to be shamed, or destroyed by enemies or envious friends. Conversely, this person must never contemplate doing evil to other's, friends or foes lest he/she faces terrible consequences.

15.

Ifá says that during lkgsQdáyé of a new born baby, if Qsa-Mé¡) is revealed, everything must be done to ensure that this baby feeds from the breast milk of his/her mother. if the baby cannot feed directly from the breast of the mother due to one reason or the other, the milk must be collected in a conta¡ner and feed the baby with, unless the mother died immediately after the child's birth, this must be done. Failure to do so may potend disaster for the person. He/she may find it extremely difficult, if not altogether impossible, to succeed in life.

Ifá also says that there had been some disagreements between two elders or two powerful and influential people where this Odü is revealed if the disagreement had not occurred, it is on the verge of taking place. fbg must be offered in order to prevent the whole community from experiencing hardship and want as a result of this disagreement. If this is not done quickly, the resultant consequence will affect both guilty and innocent, visitors and indigenes, young and old alike.

724

l', ou *.¡,

Ifá not¡ces that the person for whom this Odü is revealed loves to contribute his/her own quota to the development of the community, sometimes at the expense of his/her health and personal comfoft. He/she however needs to offer gbg against those who reward good with evil. He/she needs to be careful with those who convienently forget all the good things that he/she had done and who will not hesitate to inflict pain on him/her at the slightest excuse. Ifá advises this person to offer gbg and serue the Orl of his/her mother if

alive, or propitiate his/her mother's spirit, if dead. A stanza in this Odü states thus: Oke 9e rlbltlr ge rlbltl Dláfirn Qba Ajalaye

gorl konko

Abüfün QbaAjalqrun Tl wQn jg ñ $'qde ré'gbQgdg wQnwa ñjlja agbá nltor{ gmQ kan fbg ni wQn nl kl wgn ge

Translation The massive hill with its broad base and narrow apex He wastheAwo who cast Ifá forQba A¡alaye And also forQba Ajalgrun When theywere going on hunting expedition And they were quarelling on supremacy over one gmQ, Theywere advised to offergbg

brown rat

gba A¡alayé and Qba AjalQrun were both Irrlnmele. They were both hunters. Qba Ajalayé was the lord of hunting on eafth while Qba Ajalgrun was the lord of hunting in heaven. The former was belived to be OgUn while the latter, Onga oko.

One day, both of them decided to go on hunting expedition on earth. They fixed a date for the exercise. On the appointed day, both of them met half-way from heaven and eafth. They both came to eafth together. They roamed the earth's forests and wilderness for seven days without killing any game. Tired as they did all the games simply disappeared. On the eight day, they decided to set fire on the bush in order to chase out the animals from their hiding places. They did. At the end of this exercise, theywere ableto killonly one emg, brown rat. 725

t


After this, they roamed the forest and wllderness for another twenty-two days without seeing any other animal, not to mentioned killing it. After 30 days of hunting, they decided to call it quit. Qba Ajalayé picked the brown rat and told Qba A¡algrun to go back home. Qba Ajalqrun would have none of it. He insisted that he was the one who had the right to take the brown rat away since he had travelled far to come to eafth, the eafth was his (Qba Ajaláyé) territory he is therefore the rightful owner of the rat since it was killed in his territory. Qba Ajabrun picked the rat with the intention to share it into two. But Qba A¡alaye snatched it away from him and told Qba A¡alqrun to go and do his worst. Qba Ajalgrun was full of anger and he left for his abode in heaven with annoyance. As soon as Qba Ajalqrun reached heaven, he ceased all forms of rain from falling on eafth. Before long, all the land dried up. Vegetations failed.

Streams and well drled up. Hunger set in. There was pestilence in the land. All forms of ailments were being encountered on regular bases. There was massive protest agains Qba A¡alayé on eafth. Corpses were littering the roads, foot path, market places, farm land etc. these brought about more illnesses and deaths. When the inhabitants of the eafth realized that protests could not solve the problem, they decided to go for Ifá consultation. They approached the Awo mentioned above in order to know whatthey would do to bring the calamity that befellthem to an end. The Awo informed them that Qba A¡alaye had wronged Qba A¡algrun. That was why all the evil events they experienced were happening. They needed to go and appeal to 9ba Ajahrun to show compassion. The Awo assured them that if the step could be taken, Qba A;aQrun would put an end to his anger. He advised them to go and look for one gmQ, brown rat, use it to dolpésé and give it to Qba A¡aQrun. He said that the disagreement betweent Qba Ajalayé and Qba Ajalgrun was over one brown rat which Qba Ajaláyé appropriated to himself. In order to even the score there, there is the need to give to Qba Ajalgrun another brown rat.

The inhabitants of eafth agreed with everything that the Awo said and 726

il ou u"¡¡ recommended. They set out to look for the brown rat as advised by the Awo. Because there was fam¡ne ¡n the land, it took them severa! days before they eventually found one. When they killed lt they dried it well in order to preserue it and returned to the Awo in order for him to help them do thelpesé. The Awo did thelpese and told them to take it to Qba A¡atgrun in heaven. To take it to heaven posed another great problem because nobody was prepared to volunteer to go. The Awo told them that there was nothing he could do for them if they were not ready to go. In the end Aga, the falcon agreed to take the lpésé to heaven. Before he reached one-tenth of the journey, he became very tired. He returned to earth with thelpese. Next, Awódi, the hawk, volunteered to take thelpésé to heaven. He did not fare better than Aga and he returned with the)pesé. After that time, there was no more volunteer.

One week after, Igún, the Vulture, felt that he owed his community the obligation of ensuring that he assisted or at least pafticipated in ensuring that the problem of the community is solved. Consequent upon this, he went for Ifá consultation would he be able to carry the lpésé to Qba Ajalgrun in heaven? Would he be relevant to his community? Would the problems of his community be solved through him? The Awo assured Igrln that he would be able to solve the problems of his community. He was told that through him, all the calamities of his community would come to an end. He was advised to offer gbg and feed the Ori of his mother. He was however warned that inspite of all his good deeds to his community he would be persecuted, victimized, harassed and maltreated by the same people whom he risked his life, energy and health to rescue. On this aspect, Igún did not believe his Awo. He felt that the community would not pay back all his good deeds with ingratitude, especially if he succeeded in bringing backthe community to normalcy. He assured the Awo that he trusted his community, that they would never do such a thing. W¡th this assurance, Igún set a day for his journey. On the appointed day, Igún together with all the members of his family

( 727


assembled at the centers of the three crossroads. The whole commun¡ty was there with him. The Babaláwo prepared the lpésé which he would carry to Qba A¡aqrun. The whole community prayed for his success. Igrln told the elders in the community to help him take care of his family in his absence. He made it clear to them that the journey would take him there years to and fro. All of them assured him that no member of his family would ever suffer or lack anything in his absence. They told him that they were aware that the journey was being undeftaken on behalf of the whole community, and therefore all his family members must be taken care of by the whole community. W¡th this assurance, Igún set out on his journey.

It took IgUn 18 moon appearances to reach heaven. He went to the domain of Qba A¡algrun, pleaded with him (Qba A¡algrun) to please take a compassionate look at the planet earth and ensure that the sufferings come to an end. He presented the'ipésé to Qba AjaQrun and told him that nearly half the populations of rats, fish, birds, beasts and human beings were dead; the suruivors were either hungry or seriously ill. Qba A¡algrun looked at the eafth through his mirror and what he saw was a sorry sight. He felt pity for the inhabitants of the eafth. There and then, he realized the urgency involved in ensuring that everything was brought backto normal. He told Igún that to allow him (Igún) to travel back to the eafth and spend

another 18 moon appearances on the journey was no longer realistic if living beings on earth were to survive. He told Igún that he would show him a shoftcut to eafth and he would arrive on eafth in three days. He opened his backyard door and Igún found himself at the boundary door of the heaven. Qba A¡algrun gave him three small gourds. Igun was advised to strike one on the ground at the boundary of heaven, strike the second on half-way between heaven and eafth and strike the third one at the junction of the three crossroads of the eafth. Igrfn threw the first gourd on the ground at the boundary of heaven. As soon as he did this, cloud covered the surface of eafth, heavy with rain. This happened for one day. The second day, IgUn arrived at the half-way between heaven and earth, he threw down the second gourd. Immediately he did this, there was thunder and lightening the world over. Everyone on eafth was fullof expectations. This happened for one full day. Bythe third day, Igrln arrived atthe center of the three crossroads of eafth. He threw down the third gourd. The cloud 728

il

o""

""¡,

opened and rain began to fall. It rained non-stop for one whole day. Igun was however at the center of the three crossroads. He had nowhere to hide as there was no shelter there. He ran quickly to the main town. He saw a house nearby. He rushed there and knocked atthe door. When the door was opened, he introduced himself and as he was about to enter, the door was slammed against his face. He began to move from house to house, from door to door and he was being treated the same way until

nighttime. When Igún realized that nobody was ready to welcome him into their home, he made up his mind to go home to his family. W¡th hunge6 thirst and exhaustion, he headed for his home. On his way, he met a corpse on the road and decided to eat paft of its flesh since nobody was to feed him. He ate to his satisfaction and moved on to his house when he reached home, he found that his chagrin and his house had been desefted. His family had dispersed and his house had collapsed due to neglect. Igrtn wept bitterlythat day. He stayed in the rain until the following morning. Very early the next day, Igún headed for the main town in order to go to the palace of the Qba and see the elders who promised to take care of his family in his absence. On his way, he passed through the same place where he had consumed paft of what remained of a corpse the previous night. On getting to that sport, he saw to his eternal honour and regret that the corpse whose flesh he had consumed was actually that of his mother! So, Igún thought bitterly, he had actually eaten his own mother! So, he reflected, his mother had been allowed to die and her corpse left on the main road! So, whatthe Awo had told him that he was aboutto risk his life for ingrated ones was true. He felt like having the means to command the ground to open up and consume him there and then. He was ovenryhelmed with grief. He wept and wept. Unfoftunately, nobody took notice of him. Everyone was going about his/her business as if nothing had ever happened.

After sometime, Igún put himself together and buried what remained of his mother. He raised his eyes to heaven and cried aloud to Almighty Olódümaré. He prayed that may Olódümaré make it in such a waythatfor human beings to succeed in life, they who failed to eat his/her mother shall never succeed in life. Olódümaré granted his request. But instead of 729

t


human beings cutting the flesh of their mothers for consumpt¡on as Igún d¡d, Olódümaré made it in such a way that human be¡ngs consume their mothers through the sucking of their mothers' breast milk. Since thattime, anyone who fails to suck his/her mother's breast milk where the mother did not have any physiological problem or died during child b¡fth, such a child will find it extremely difficult if not totally impossible to have the type of spiritual elevation comparable to those of his/her colleagues who had the benefit of sucking their mothers' breast milk. Oke qe rlbltlr ge rlbltl Dlá fitn Qba Ajahye

gorl konko

Abü fitn QbaAjalqrun Tl wqn jg ñ g'qde re'gbegdg wQn wá ñfija ágbá nltor{ gmg kan Fbg ni wQn nf kl wqn ge Dlá fitn lgun Tl ñgb'Qbg lg sáládeQrun Wqn nl kórú'bgá$eygrf Kó sl nlbg afibi-grt-olóorc fibgageyorl nlkan ló rú Igun o bátété mQ I ba waa f'owóg'árrifin gbg

Translation The massive hillwith its broad base and narrowapex He wasthe Awo who cast Ifá forQba A¡.ataye And also for Qba A¡algrun When theywere going on hunting expedition And they were quarelling on supremacy over one gmQ, They were advised to offer gbg The Awo also cast Ifá for Igún When carrying ebo from eafth to heaven

He was advised

brown rat

to offer ebg to enable him accomplish

his

mission And also to offer gbg against ingrates He offered onlythe gbg to enable him accomplish his mission Had Igún known on time He would have offered altthe prescribed gbg

Ifá says that the person for whom this Odü is revealed loves to

assist

his/her community. He/she loves to contribute his/her own quota towards

734

ll ou r.¡,

the development of his/her community, but unfoftunately he/she will discover at the end of the day, to his/her disappointment that his community will not appreciate all his/her effofts.

16.

There is a woman where this Odü is revealed. Ifá says that care must be taken before engaging too deep with her. If this Odü is revealed during engagement or marriage ceremony, a lot of gbg is required for this woman in order to avoid a situation where the man planning to marry her will not meet his untimely death soon after the wedding. Without extensive gbg and étütü, Ifá says that it is not advisable to havethis woman even as lover. Ifá says that if on the other hand, the woman in question had been losing her men prematurely; there is the need for her to offer gbg in order to put an end to these unfoftunate developments. After the gbg, a special Ifá preparation needed to be made for her and probably her partner which would put a permanent stop to the misfoftune.

Ifá advises the woman in question, or her relation, or even the paftner to assist in offering gbA with one matured he-goat and money. After this, fresh akggg leaves will be grinded into fine paste while incision will marked on the head of this woman (and her man). The grinded akggg leaves will be used to rub the incision mark on their heads. That is the time, Ifá assures, that the problem of untimely death for her men will stop. On this Qsá Mefl says: Qkg krl kl wgn ó I'Qkg Ale tu kl wgn ó yán'mll

Dláfifn lrlnlójgAran

WQn ñlg réé gbé Ebé nlyáwó fbg ni wqn nl kl wqn ge

Translation Let one husband die for them to marry another And let one lover die for them to get along with another lover

731

t


These were lfá's declarations to the 164 crops When goíng to have the hand of Ebé, the cultivated farm- heap as wife

They were advised to offer qbg

Ebé, the farm-heap, was a very beautifulwoman. She was also attracted to allthe crops in the farm. Any of the crops who saw her usually felt secured and save with her. Ebé on the other hand normally showed all the crops

that she was caring, loving, kind and dedicated. All the crops dreamt of being her husband.

One day, Ilá, the Okro, approached Ebé for marriage. She consented. They got married. Ilá got himself planted inside Ebé. Five day after this, Ilá began to sprout beautifully. Ilá was very happy. All the other farm-crops became envious of llá's achievement. In three months, Ilá had several seeds. That was the time the farmer came, removed all the seeds and uproot Ilá away from Ebe. Ilá met his untimely death.

Next was the turn of Eréé, the Beans. He married Ebé. He sprouts beautifully initially. One hundred days later, he had several seeds. The farmer came and removed Eréé stems. That was the sad end of Eréé. Igu, the yam was able to live for 10 months before his death. Agbádo, the corn, lived for about three months and died. KókÓ, the Cocoyam lived for about eight months and died. That was how all crops which got married to Ebé met their deaths prematurely. One day, Akqge, the cotton wool was determined to have Ebé as his wife. He went for Ifá consultation; he was advised to offer gbg as prescribed above. He complied. After this, he got married to Ebé.

Before long, Akgqg sprouted cotton wool. When the farmer arrived; he plucked allthe cotton wool. He was aboutto uprootAkegg, as he had been doing to allthe other crops, when Egü told him thatthere was no need to do so. Egü assured him to leave Akggg alone as the crop would still give the farmer more cotton the next year and several years to come. The farmer saw this as making good business sense. He decided against uprooting AkgSg. AkgSg and Ebé lived together for several years. That was how 732

'rl

ou r"¡,

Akgpg was spared from experiencing untimely death as experienced other

crops.

by

qkg krl kl wgn ó I'qkg AIé kl¡ kl wgn ó yán'mfl Dláfif n frlnlójgArán WQn ñlg réé gbé Ebé nlyáwó fbg niwqn nl kl wqn ge Akeqe nlkan nl ñbq lgyln ü trggbg Nj€ Ilá ger'Ebe ó kú, Akggq Ikán ger'Ebé ó kú, Akeqe Erééger'Ebé ó kú, Akeqq Igbado ger'Ebe ó kú, Akeqe Igba émi ger'Ebé moyé, Akggq!

/\

í

Translation Let one husband die for them to marry another And let one lover die for them to get along with another lover These were lfá's declarations to the 164 farm- crops When going to have the hand of Ebé, the cultivated farm-heap as wife Theywere advised to OnlyAkggg Now, Ilá the Okro mounted Ebé and died, Akggg And Ikán, the garden-egg mounted Ebé and met his untimely death, Akese Eréé the Beans, mounted Ebé and lost his life, Akggg Igbádo, the corn, mounted Ebé and failed to survive it, Akese When I mounted Ebe,I suruived, Akggg!

offergbg complied

Ifá says that it will not allow the man who planned to marry a woman whose previous men had met with the same fate. With gbg and Ifá preparat¡on explained above, nothing is

impossible.

as

t

I

i

\

ABQRú, AA9VE.

(.

733


B.

STGNTFTCANCE OF qSA-MEJI FOR THOSE BORN rHrs oDÜ DURTNG IrFLÓDü ORIK9SFDAvE

By

Qsa-Méjl children, espec¡ally those who were fed with their mothers breast mil( they have a high tendency to succeed. Those who did not taste their mother's breast milk due to one form of problem or the other For

also have very high propensity to succeed. For those who were not not fed

with their mother's milk but which was found possible to do so, the chances for them to succeed had been drastically reduced.

Qsa-Mejl children have the tendency to be loved, respected, honoured and pampered. They are usually found among decision makers in the community. They are endowed with wisdom and understanding which make them to be in high demand and make it possible to be in the midst of the high and mighty. For these children, they usually end up as the most successful in their families. They are usually blessed with more financial wealth, spouses, children, propefties e.t.c. than all their other sibblings. This success will however become more manifest outside the area where they were born than inside.

This is why it is usually beneficial for Qsa-Méil children to travel out of their places of bifth in order to enhance their chances of success. For these children, males and females having child-bearing problems, there is the need for them to abstain totally from consuming all fish and al! birds. This is because they have a high spiritual affinity to these two groups of living things, especially in the area of child-bearing. Failure to abode by this injunction may make it very difficult, if not totally impossible for them to bear children or to have their own kids who will survive them when theyare gone.

It is an established fact that Qsa-Méji

children succeed where others failed, they receive elevation where others were given humiliation. The reason for this is that they are endowed with fantastic conflict resolution capabilities. They possess the talent to right all wrongs, to change sorrow 734

il

o""

"rt to joy, to turn disappointments to boundless oppo¡tunities while doing these, they are always honest, humble and selfless. This is the reason why those who are desperate, sad and disillusioned always have faith in Qsa-Meji children that they can change their lives for the better and put smiles on their faces.

Conversely, pride and arrogance must be avoided by all Qsa-Uejl children because they can lead to their downfall. They must also not rely on their competence or skill. They must always rely on Olódümaré and Ifá. It is true that these children are usually well trained and very competent. They usually boast about their abilities and capabilities. They need to stop this fofthwith because the outcome for them will never be favourable. They must also show consideration for other people's feelings and views all the time in order for them to attain their goals without delay.

Qsa-Méil children, males and females, skipping meals, fasting and drinking on empty stomach is not advisable. It can only lead to unconsummated fortune for them. It can also lead to internal organs For

ailments. Allthese will have telling effects on them in the end.

In the lives of Qsa-Mejl children, they tend to give b¡rth to at least one child, among their children, who will be known to be lazy, trickish and responsibility skipper. This child will do anything to avoid working as others do. This child will however be greater and more successfulthan all the other children bythese people. An average Qsa-Méil child male or female have the tendency to engage in extra-marital affair. This only leads to trouble and restlessness. It is therefore in the best interest of these people to maintain chastity in their

maritalaffairs. One other major weakness of Qsa-Méjl children is that with little disagreement, they love to swear and curse. They enjoy doling out expletives to others, especially their spouses. This can never favour them as all the curses have the capacity to inhibit their progress and their ability to attain their goals.

735

lfa Dida: An ¡nvitation to lla Consultation

On the whole, Qsa-Mejl children are created and born to be great in life. They will be happy and will be able to enjoy their lives to the fullest.

C.

AFFILIATEDIRÚNMQLF/ORI$A

1. Ifá forgeneralwell-being, success, victory 2. Odü for overall success 3. Orl for suppoft and success 4. Fgb€ for Leadership and accomplishments 5. Qbatálá for success and victory 6. $ángó for victory over adversary 7. Oge/Málamalá for child-bearing 8. Ogun for victory 9. Elders of the Night for victory 10. Oke for child-bearing 11. Esu Odara for financial success

D. TABOOS 1. 2. 3. 4. 5. 6. 7.

Must not eat peanuts to avoid internal organ and stomach problems Must not eat all birds to avoid contention with Elders of the Night Must not snatch another person's spouse to avoid contention with EIders of the Night Must not curse or swear at others to avoid unconsummated

foftunes Must not skip food or engage in fasting to avoid unconsummated foftune. Must not drink alcohol on empty stomach to avoid internal organ ailments Must not be proud or arrogant to avoid unconsummated foftune

736

Il o",

E.

POSSIBLE NAMES

""t

Males

1. 2. 3. 4.

Jéj€glá Meekness brings honour Ifágqgun Ifá ¡s victorious AyerOjU The world is peacful Ifákóredé Ifá brings all Ire

Females 1.

Jéjgglá Meekness is honourable

2. 3.

AyédQrQ The world is comfoftable Ifátáyége Ifá mends the world

AB9RÚ AB9YE

( 737

Chapter 11

IKA ME¡I

ll ll tl illl ll tl L

CHAPTER ELEVEN

IKA MEJI A.1 Ifá says that the person for whom this Odü is revealed during Ikgsgdaye or ltqlodü shall be blessed with longevity. He/She shall outlive a ll his/her contempora ries. Ifá advises this person to offer gbg with one matured he-goat and money. After this, he/she needs to procure one broom made of raffia-palm fronds. The tips of this broom will be cut and grinded into powder. This Odü will be imprinted on it by the Awo who handles this ceremony for him/her and this stanza shall be recited into it. The person for whom this Odü is revealed will be asked to pray for long life and good health. After this, the Awo will make incisions on the head of the person forwhom this Odü is revealed. (This incision may be2L,101 or 201. It is preferable for the incision to be 201 in order to guarantee a real long life for him/her). The grinded substance will be rubbed on the incision. The person who has the incision will ensure that water does not touch his/her head for at least three days. This incision can also be made for anyone who made a routine consultation and this Odü is revealed. On this, Ifá says:

Akárakárá ojtlu kangara kó ge e gbá mú Qkanjua ló w'óké rádárádá Tl I wó ro$orogo Ejo ni o k'gmg rQ l'é¡ln yqqyQqyqq Kó máa je ká'ko Dlá filn Kereñnásl Tl yóó gbógbóógbó Tl yóó gbé ggbQ€dógun gdún l'áyé Fbg ni wqn nl kó wáá ge 744

ii

tx" u"j¡

Translation The sharp edge of a metal spike cannot be grasped

in

one's hands An avaricious person is he who looks sideways in an expectant manner His mind and eyes are never settled in one place A snake does not take its young ones with it to move leisurely round the farmland These were Ifá's declarations to Kereñnásl Who shall grow old and feeble And live up to 3,000 years on eafth He was advised to offer gbg Kereñnásl was in love with himself and his life right from his youth. He cherished his life to the extent that he did everything he knew to avoid taking any risk, hufting hlmself or engaging in any form of contention with others in the fear that such a person might hurt him out of anger. He

refused

to drag anything with anyone or engage in any form of

competition with others, so as to avoid being huft out of envy or jealousy.

In spite of all these precautionary moves,

Kereñnásl still felt that he needed to do more than what he had already done in order to ensure a real long life on eafth. One day, Kereñnásl went to the home of the group of Awo mentioned above for Ifá consultation: Would he enjoy real long life on ea¡th? Would he be alive to witness the b¡rth and growth of his children to the seventh generation? Would he equally be blessed with good health in his old age? All these and more were the questions which occupied the mind of Kereñnás) during Ifá consultation. The Awo assured Kereñnásl that he would live long, grow old and feeble and would be able to witness the bifth, growth and death of his great grand children up to several generations. He was advised to offer gbg as prescribed above. He complied. He was also advised to mark the incisions on his head. He marked 201 incisions. Ever since the time he did the gbg he was always looking youngerthan his age. He continued to live cautiously and avoided any form of controversy. 741

lfa Dida: An ¡nvitat¡on to lfa Consuftat¡on

He did all things with moderat¡on. He ate and drank good food and water. He lived a healthy life and was full of happiness. He outlived all his contemporaries, his children, grand children and great grand children. He lived up to 3,000 years on earth. When he died, he was so feeble that he could not do or recognize anything anymore. His only regret however was

that he was the one who pointed the burial sites of all those who were supposed to be the undeftakers at his own burial.

Akárákárá ojrtu kangara kO ge e gbá mú Qkanjua ló w'oke rádárádá Tl ñ wó rOgorógo EjO ni ó k'Qmg rQ l'éyln ygoJgoJgg Kó máa je ká'ko Dlá fún Kereñnásl Tl yóó gbógbóógbó Tl yóó gbé egbQ€dógún gdún l'áyé f bg ni wqn nl kó wáá qe Ó gb'gbg, ó rú'bg Kó pe Kó jlnná F wa bá ni l'álkt¡

kangiri Alkú Ifá dün ó j'oyin l9 Nje kll kú'krr grqwq $agara o

KII krl'krt grqwE

$agara o

Translation The sharp edge of a metal spike cannot be grasped in one's hands

An avaricious person is he who looks sideways in an expectant manner His mind and eyes are never settled in one place A snake does not take its young ones with it to move leisurely round the farmland These were Ifá's declarations to Kerennasi Who shall grow old and feeble And live up to 3,000 years on eafth 742

il ,* *"¡, He was advised to offer gbg He complied

Before long, nottoo far Come and join us where we enjoy long life Longevity guaranteed by Ifá is sweeter than honey It never dies like other brooms $agara, the raffia-palm frond Itwill never die like other brooms

Ifá saysthatthe person forwhom this Odü is revealed shallenjoy long life spiced with sound health. He/she shall live longer than all his/her contemporaries. Even though his/her contemporaries shall grow old too, he/she will nonetheless outlive them all.

2.

Ifá says that the person for whom this Odü is revealed shall not lack any of the essentialthings of life. These include wealth, spouse, a comfoftable accommodation, children, sound health and long life. Ifá advises this person to offer gbg so that he/she shall be blessed with Agg to accomplish all his/her heart's desires in life. They also need to be answering decent names.

Ifá advises this person to offer gbg with hro rats, two fish (for children), two pigeons (for prosperity), two hens, if a man (for good spouse), two roosters, if a woman (for good spouse too) two guinea fowls (for peace of mind and comfort), one he-goat (for long life) and money. He/she is also to feed Ifá with a matured she goat (for him/her to be blessed with Agq). On allthese, Ifá says: Fl€mq nl'Káá Okoko mQ'Káá, Ara oJa imQ'Káá AIáka'a gb'áká'á wá O ti ge pé ml? O nl'ká nl'nú M¡ o qTka rt 743


Ká'wQ mi Ká'sQ

mi

Ika Owu ntl pa'yé éékán Iya I'akaa'gbQn Baba I'akáa'gba Qlgtan ó lákáa-ká ágbasá, Qyln ágbasá Qrunmllá nl éé9e tl e fi rrjQ orúkg Kámi-káml-kámi I'óde lkar WQn nl bQQ ni áwgn t¡ ñje Kl Orrtnmlla ó tóó dé Qrunmllá nl abájg tl aye wgn ge rl kámi-kámlkámi Bl gni I k'ágg WQn nl kl wEn lg réé kO wgn

fi¡n OnlkamÓgún 9mq a-ká-wórókó-orf-eja mú bg'nu

WQn dé káa

klnnl

Wgn O bá OnlkamOgún Qmq a-ká-wórókó-orl-eja mrl bg'nu wgn dé káá kejl Káe keja tltl dé káá kgrlndlnlógún Wgn O bá Onlkamógün 9mq a-ká-wórókó-orl-eja mú bg'nu WQn wá dé káe ket¡ldlnlógún WQn bá OnlkamOgún 9mg a-ká-wórókó-orl-eja mrl bg'nu ó jokoo $ káa Ó fi agg áká kan bo'ra Paeká kan jókoó tll nl káá ó ko aaka, ó f¡ ñb'grl WQn nl kl Lákáe ó lg réé pa'ko fggin lifldll eká Ibaaka ta Lákáá I'éjlká Lákáa gubrt lu'lQ ó kr¡

Ika n ku

Ikangbg'lQgrg 9ká ñ sunkún-un

rQ

744

li

lgbln kakaaka FUttt

,* r,¡'

kakaaka

(

Fbltl tl o bá gb'ójrl Ko leé pá'gbln lállál Pátákó efQn kakaaka nff ta'já l'gnu Dlá fitn wgn nl lkamOgUn 9mg a-ka-wOrókó-orl-eja mú bg'nu Mjq tl wón $OwOSOwo Tl wgn l'áwgn O l'ówó I'QwQ Fbq ni wqn nl kl wqn wáá ge {

Translation Fl€mq atlka land Okoko alsotravelsto, and knows,Iká land Indigenes of Qfa do not knowlka land Letthe ákárá, bean-cake, seller bring it Why do you call me? You harbour wicked motives I had never done any wickedness in my Remove my And remove my legs Spin n ing cotton-wool th read confuses the wool-spiner The mother went in circles 30 times And the father did same 200 times Their relations could not do the spinning behind ágbasá

life

hands

,

l

tree Qrunm)la asked them; "why are you all answering these confusing names"inlka

Land

They responded that that was how they had

been

ii.

answering their names Before the arrival of Qrúnmllá into their land Qrunm)lá responded that no wonderwhytheir liveswere in such a state of confussion Like that of someone folding clothes They said that they should be handed over to On'ikamOgúñ, the Qba oflka town Hewho consumesthe head of a fish whole {

745


They wentto the first room They could not find Off kamógún In the second room Theycould notfind Onf kamógún In the third to the sixteenth rooms They could not find OffkamOgún He who consumes the head of a fish whole In the seventeenth room however Theyfound Onfkamógtln He who consumes the head of a fish whole He sat in a room Hewrapped himself with áká clothe One paaka masquerade satwith him in the room He was serving his Of with akika, pangolin They asked Lákáa to go and cut grass for the horse by the

make-shift hut A pony h¡t Lákáa on his shoulder Lákáa felldown, and died The wicked died The wicked was digging his grave And a cobra was weeping and mourning him Igbln, the snail, is strong Fblü, the deadfall, is equally strong Any deadfall that is not strong and heavy cannot crack the shellof a big snail The hoof of a buffalo will breakthe jaw of any dog These were the messages of Ifá to the citizen of Ikamogun Those who consume the head of a fish at one go When, after engaging in several businesses, They complained that they did not have the financial bouyanryto showfor it Theywere advised to offer gbg The citizens oflkamógun were very enterprising. They were very good in farming. Each year, they used to have surplus farm products. However, when they tried to sell their surplus farm products, they were always done

746

Ii ,* r"¡, at huge losses. The amounts they realized on their products were not wofth the effo¡ts that they put into them. Some of them changed into trading business. There was no reasonable improvement. They were trading at huge losses. The hunters among them did not fare any better. Most of the games they killed got rotten as a result of lack of patronage. The clothe weavers worked and worked withoutseeing anything to show for their efforts. The blacksmiths among them forged several hoes, cutlasses, arrows, spears, knives, sword and axes without seeing anyone to buyfrom them. There was nobody inlkamOgún land who did not have one tale of woe or the other to tell. They called their Awo and several gbg were offered but there was no positive change. Convinced that the root cause of their problems had not yet been identified, they sent for Qrúnmllá to come. As soon as Qrúnm)lá got the message of the inhabitants of Ikamógún land, he went for Ifá consultation. He approached

Aklke-gg'g i-gáá, Awo ¡lé Orr¡ n mlla IXá

fitn Qrunmlla

f.fiiq tl Baba ñg'awo re'lé Onlkamogún 9mq a-ka-wórókó-orf-eja mú bg'nu Fbg ni wqn nl kó wáá ge

Translation Akiké-gg'g¡-ga The Axe penetrates the tree with force, the resident Awo of Qnf nm)lá He was the Awo who cast lfa for Qrúnmllá When going on spiritual mission tothe land of Onf kamógun He who consumesthe head of a fish at one go He was advised to offer gbg.

During consultation, Al(ké-gq'g¡-ga explained to Qrúnm'ilá that even though the inhabitants of lkamógun land were very hardworking, they could find nothing to show for their effofts because of two major reasons. One, they were answering awkulard names which were affecting their destinies in negative ways. They needed to be advised to 747


change their names to decent ones in order for them to be able to enjoy the fruits of their labour. TWo, these people harboured evil thoughts against each other and they used to perpetrate wickedness whenever they felt that nobody was around to see them. Evil begets evil. Because they were doing evil to others, they too were reaping evil in all the things they were doing. Al(ké-gg'gi-pá explained to Qrrtnmllá that there was the need to warn them against wickedness and to advise them to staft to wish each otherwell in alltheir undeftakings. The Awo also told Qrrlnmllá that he needed to offer gbg so that he would be blessed with Agg that would help him to accomplish his goals in Ikamogun land. He advised Qrrfnmllá to offer gbQ with one matured she-goat and for him to serve his Ifá with another she-goat before setting outon his journey. Qrúnmllá complied.

When QrúnmIlá got to lkamOgUn land, he asked for the palace of OnlkamOgún, the Qba of lkamógr1n. What he discovered was that the people he asked were bearing the names which were derived as puns on the name of their town \ká", Name such as flQmgffkaá, Okokomgká, Ara-Qfa-ImQká, Alákaa gbá'káá wá, offká-nlnú, n-o-gIká-f, ká'wQ-mi, ká'sQ-m i, Iya- l'a káa gbQn, Ba ba- I'q káagba etc. Qru n ml lá asked them why they were bearing such awkward names. They responded that, that was what they loved to answer and they had been answering these names ever before Qrúnmllá arrived in their town. Qrúnmllá responded that these names were paft of the reasons whytheir problems had persisted. He asked them to take him to the palace of OffkamOgún. When they got

there, they met the Qba in the seventeenth room where he was using akika, pangolin, to serue his (Otfkamógún's) Orf. While doing it, acts of wickedness were being perpetrated. O¡fkamógún asked Qrúnm)lá to consultlfá for him, Itwas done. Ika Mé¡T was revealed. All the messages of Akiké-$Q'g¡-$ were relayed to them. They were also advised to offer gbg as stated above. They complied. They also changed their names and eschewed bitterness and wickedness. When Qrúnmllá realized that all his recommendations had been complied with, he began to bless them. Since he already had the Agg. All what he told

748

lfr ,n r"¡,

them came to pass. The citizens oflkamógún then came to give thanks and praises to Qrúnm)lá. He however told them that instead of him, it was Al(ke-tg'g¡-ga that they needed to praise because he was the one who gave him the accurate analysis of the problems of lkamógún land and recommended the solutions to their problems. The inhabitants oflkamógún then began to praise Akiké-gg'g¡-ga and paid their homage to Qrúnmllá.

praising

Fl€mq nl'Káá okoko mQ'Káá, Ara Qfa Aláke'a gb'áká'á wá O ti ge pe ml?

imQ'Káá

{

i

O nl'ká nl'nú M¡ O g'lká rl

Ká'wg mi Ká'sQ mi Ika Owr¡ nff pa'yé éékán Iyá I'akáa'gbQn Baba I'akáa'gba Qlgtan O lákáa-ke egbasá, é, yln ágbasá Qrunmlla nl eéSe tl e fi rjQ orukg Kámi-káml-kámi l'óde Iká? WQn nl b€Q ni áwgn ti rrj€ KI Qrunmlla ó tóó dé Qrrtnmllá nl abájg tl aye wgn ge rl kámi-kámlkami Bl gni ñ k'ágg WQn nl kl wqn lg ree kó wgn fun Onlkamógrtn Qmg a-ká-wórókó-orf-eja mu bg'nu

t

i

WQn dé káe klnnl Wgn O bá Onlkamógún

9mg a-ká-wórókó-orl-eja mü bg'nu WQn dé káá kejl Káá keJa tltl dé káá kgrlndlnlógún Wgn O bá Onlkamógún

i 749


Qmg a-ká-wórókó-orf-eja mU bg'nu WQn wá dé káa ketedlnlógtln WQn bá OnlkamÓgún

9mg a-ká-wórókó-orf-eja mU bg'nu ó jokoo st káa Ó fi agq áká kan bo'ra Paaká kan jókóó tff rf káa Ó to aaka, ó fi ñb'grf WQn nl kl Lákáa ó lg réé pa'ko fggin Nldll aká Ibaaka ta Lákáá l'éjlká Lákáa gubtl lu'lQ ó kr¡ Ika n ku

IkangbQ'lQgrQ 9ká ñ sunkún-un Igbln kakaaka

rQ

Fbltl kakaaka Fbltl tl o bá gb'ójrt Kó leé pá'gbln lállál Pátákó efQn kakaaka nff ta'já l'gnu Dlá filn wgn nl lkamOgun Qmq a-ká-wórókó-orf-eja mú bg'nu Mjqü wón gówogówó Tl wQn I'áwgn o l'ówó I'qwq Fbg ni wqn nl kl wEn wáá ge Ó gb'gbg, Ó rú'bg QrUnmlle ló nl a ó l'ówó Ni gbogbowa pe ñ l'ówó

Aklke-*'gi-ga n'Ibá óhun A9 q wá Qrunmllá ló nl a6láyal lqkg Ni gbogbo wa ge ñ l'áya/l'Qko Enu Awo

Aklké-sg'g¡-g e Enu Awo n'Iba ohun Agg wa Qrrtnmllá ló nl a ó bl'mg Ni gbogbo wa ge ñbl'mg 750

ii

tx" u"¡i

Aklke-sg'g¡-ga Enu Awo n'Iba ohun Apgwa QrUnmllá ló nl a ó nlre gbogbo Ni gbogbo wa $e rlnlre gbogbo Aklké-sg'g¡-ge Enu Awo n'Ibe óhun Agg wa Mo p'ágq owó l'ónfl Ifá jg kl nl'ówó I'qwq Aklke-sg'gi-gá Enu Awo n'Iba óhun Aggwa Mo p'ágg aya/qkq lónff Ifá j€ kl rl l'áya/l'qkg Aklké-sg'gi-gá Enu Awo n'Iba ohun Aggwa Mo p'ágg gmq l'ónff Ifá je kl n bl'mg Aklke-sg'g¡-ga Enu Awo n'Iba óhun AOgwa Mo p'ágg ire gbogbo l'ónff Ifá je kl n nl're gbogbo Aklké sggi 9a Enu Awo n'Iba óhun Aggwa

Translation FlÉmq atlka

Iand

Okoko also travels to, and knows,Ika land But Qfa indigenes do not knowlka land Letthe ákárá seller bring it here Why do you call me? You harbour wicked motives I had never done any wickedness in my life Remove my hands And remove my legs Spinning cotton-wool thread confuses the spinner The mother went in circles 30 times And the father did same 200 times

( 751

lfa Dida: An invrtation to lfa Consuftation

Their relat¡ons could not do the spinning behind ágbasá tree Qrúnmllá asked them, "why are you all answering these confusing names inlka land? They responded that that was how they had been answering these names Before the arrival of Qrúnm)lá into their land Qrúnm)lá responded that no wonder why their lives were in a state of confusion Like that of someone folding clothes for packing They said that they should be handed over to Offkamógún, the Qba oflka town He who consumes the head of a fish at one go They went to the first room They could not find Orf kamógún In the second room They could not fi nd Ortikamógún In the third to sixteenth room They could not find Off kamOgrln He who consumes the head of a fish at one go In the seventeenth room however

Theyfound On'ikamOgún He who consumes the head of a fish at one go He sat in a room He wrapped himself with áká clothe

One Pááká masquerade satwith him in the room He was serving his Oriwith a pangolin, akika They asked Lákáa to go and cut grasses for the horse by the makeshift hut A pony h¡t LákáA on his shoulder Lákáa felldown and died The wicked died The wicked was digging his grave And a cobra was weeping and mourning him Igbf n, the snail, is strong Fblti, the deadfall, is equally strong Any deadfall that is not really strong and heavy cannot crack the shellof a big snail

752

li

*" r.,,

The hoof of a buffalo will breakthe jaw of any dog These were the messages of Ifá for the citizens oflkamógrf Those who consume the head of a fish at one go When afterengaging in several businesses They complained that they have no financial buoyancy to show for it They were advised to offer gbg Al(ké sg'gigá, the residentAwo of Qrúnmllá He cast Ifá for OrrJnm'ilá When going on spiritual mission tothe land of He was advised to offer He complied

n

ebo

Onlkamógún

{

, I

Qrúnmllá was he who decreed that we be blessed with abundantwealth And we were so blessed All hail Akiké-sg'g¡-ga

It is in the mouth of an Awo that lba, reference and Agq, authority reside Qrúnmllá was he who decreed that we be blessed with

good

spouses And we were so blessed All hail Akike-sg'gi-pá It is in the mouth of Awothatlbá and Agg reside Qntnmllá was he who decreed that we be blessed with children And we were so blessed All hail Al(ké-sg'g¡-ga It is in the mouth of Awo thatlba and Agg reside Qrúnmllá was he who decreed thatwe receive the blessing of

irein

all

life

All praise Akiké sg'gi ga It is in the mouth of Awo thatlba and Agg reside I decree for me to be blessed with abundant wealth Ifá, please let it come to pass I give praisesto Al(ké sg'gigá It is in the mouth of Awo thatlba and Agg reside I decree for me to be blessed with spouses Ifá, please let it come to

pass 753

{

t\'

(


I give pra¡se to Akiké-sg'g¡-ga It is in the mouth of Awo thatlba and Agg reside I decree for me to be blessed with good children Ifá, please let it come to pass I give praise to Al(ké-sg'g¡-$a It is in the mouth of Awo thatlba and Agg reside I decree for me to be blessed with ire of good life Ifá, please let it come to pass I give praise to Akike-sQ'g¡-Sa It is in the mouth of Awothatlba and Agg reside Ifá saysthatthe person forwhom this Odü is revealed shall be blessed with all the good things of life. All he/she needs do is to do away with evil (in thought, speech and action), do away with awkward names and seek the Agg which only Ifá gives to its devoted disciples.

3. Ifá says that it foresees the ire of a good spouse for whom this Odü is revealed. Ifá says fufther that their relationship will be blessed with good children.

Ifá

however warns that once married, the couple must never contemplate separation or divorce. It is not in tune with their destinies. If there had been separation or divorce where this Odüls revealed, Ifá urges those involved to reconcile and settle their differences. If this is not done, series of problems and mishaps will occur which will not be good for either of those involved. Ifá also says that if anyone or group plans to travel to a far distance where this Odü is revealed, the person(s) will go and return safely. He/She/Theyshall be blessed with journey mercies. Ifá advises those for whom this Odü is revealed to offer gbg with

two

rats, two fish, two hens, two guineafowls, two roosters and

money.

On allthese, a stanza in this Odü says:

Aagba óhun wgn nf ñjq

Q

ge'gbó

754

il ,* *"¡, I¡otun ohun wgn ff ñja q ge Qdán Keekéé tfibáwgn-Qn p'QyÓ A¡aka

Olúwgf Eyi tiwgn ó f¡ QkQ fún nl lér1je-léñje Dfá fún

Fbp ni wQn

ff kó wáá ge

Translation Aagba stays and manages the forest with other forest members

I:ókün, stays and manages the plain with other plain members Keekéé is he who stays and manages Qyg A¡aka with other Qyg citizens These were Ifá's declarationsto Ohlwgri, the water-body Whom they shall betroth QkQ, the Boat, to from heryouth He was advised to offer gbg Ever since the conception of QkQ, the Boat, Ifá was consulted and Ifá advised the parentsto hand QkQ overto Ohlwgri in marriage. Ifá stressed that it was in the water that Okó would strive and nowhere else. TfA warned that the parents must never give out her hand to anybody else and they must ensure that she never contemplated separation or divorce. As soon as QkQ was born, the parents handed her over to Ohlwgri. When this was done, evefihing went well. When OkQ became ripe for child bearing, it was with ease she gave b¡'th to her children. Her business,

together with that of her husband, Ohlwgri flourished very well. They lived in peace and relative comfoft. One day, a Iittle misunderstanding occurred between Olúwgri and QkQ. The friends of Ohlwgri told him that QkQ was full of herself, she was too arrogant and she felt that without her, Ohfwgri could not suruive. They advised Oklwgri to call her bluff and let her go to blazes if she so desired. They concluded that OkQ must be put in her proper place before there could be peace in Olúwgri's home. On the other hand, the friends and sympathizers of QkQ blamed her for accommodating all the insults which

I 755


Olúwgri had been giving her for a long time. They said that the whole commun¡ty was aware that Ohiwgri was us¡ng her star to survive. They said that Ohlwgri had been using her as his personal propefty and not as his spouse who must be pampered, honoured and respected. They told QkQ that it was evident that Ohlwgri would never give her due respect; but nonetheless, she needed to take a dramatic step that would force Olúwgri to give her full honour. She must claim her rights, they urged QkQ. How? She demanded. They concluded that she must leave Ohfwqri that very day. They assured her that Okfwgri could not do without her for three days before coming to beg her. They convinced QkQ that it was the best option open to her if she did not want to continue to live in humiliation and suffering. Before QkQ had the chance to digest all the information fully, these friends and sympathizers stafted to pack her things away from the home of Ohlwgri. The friends of Ohlwgri told him not to interuene. They urged Olrtwgri to allow her to go because she was too proud and arrogant. On the other hand, the friends of QkQ helped her to pack her things and they even ensured that she was pushed to the shore of Ohlwgri. As soon as QkQ and Ohlwgri were separated, everything changed for both of them. Trouble stafted. Their businesses collapsed. QkQ became lean

and dry. Oltlwgri felt empty and isolated. Life had no more meaning for both of them. Theywere both crying. To make matters worse, the friends of Ohlweri came to console

him. When

they discovered that all their counseling did not have any effect on him, . they began to blame and abuse him that he lacked maturity and patience to manage his home properly. They queried him that when he knew that his wife was angry why couldnt he exercise patience and talk things over with her? They advised him to find a means of going to reconcile with her. They all refused bluntly to follow him to go for such reconciliation. On the other hand, the action of QkQ was a veritable oppoftunity for juicy gossip among her friends. They claimed that QkQ had no respect for her

husband. She was cocky and mean. Some of them said that if their

husbands had given them one-quafter of the oppoftunities that QkQ had,

756

il ,* r"¡, they would be one of the happiest women on

eafth. W¡th all the

oppoftunities that QkQ had, they leered, she was never satisfied. They concluded that it was her burden and she must carry it by herself. Before long, QkQ fellterribly sick. When the parents of QkQ saw what was happening to their daughter, they knew exactly what went wrong. They knew that all the misfoftunes occurred because their daughter failed to abide by the advice of Ifá. They called her and told her that there was the need for them to go and appeal to Ohfwgri for reconciliation. QkQ agreed. The parents of QkQ invited the relatives of Olrtwgri for talks. They set a date and the two parties converged. The two pafties agreed that there must be settlement. On that same day, the groups of Awo mentioned above were invited for Ifá consultation. When theAwo arrived, theyconsulted Ifa andlka-Mé¡I was revealed. They declared that the pains suffered by the couple were self-inflicted. They had nobody to blame but themselves. They told the couple that they allowed outsiders to put bile and bitter leaf into the honey of their lives. They were assured that it was the 401 IrúnmglQ themselves who made them husband and wife from heaven. Olódümaré Himself endorsed the relationship. Why should they therefore allow outsiders who were never happy that they were doing well to dictate their lives to them?

The Awo said that Aagba lived in the forest perpetually not because ¡t d¡d not experience hardship and insults, but simply because that was where it belonged and it was more secured there. Similarly,IjO¡
They invited Aagba and IjOkUn to help them pull QkÓ back into Ohfwgri's home. This was done. Life returned to normal for the couple. Life 757


rega¡ned its meaning forthem. Their businesses picked up once more. All their diabolical friends came backto apologise to them. They had all learnt their lessons.

Aagba óhun wgn nl ñjg Q ge'gbo ljOkun óhun wgn nl ñj9 Q 9e Qdán Keekéé nff bá wgn-qn q'QyÓA¡aka

üa fun Olúwqrl Eyl tl wgn ó f¡ Qkq fún nl f bg ni wqn nl kó wáá Se Ó gb'€bg ó rú'bg

léñje-léñje

At'aagba, át'ljokün E wáá bá wa w'Qkq fóluwgri o

Translation Aagba stays and manages the forest with other forest members Ijokun stays and manages the plain with other plain members Keekéé is he who stays and manages Qyg A¡aka with other Oyg indigenes These were lfá's declarationsto Ohlwgri Whom they shall betroth QkQ to from youth He was advised to offer qbg He latercomplied Please invite Aagba and IjOkUn to help pull QkÓ back to the domain of Ohlwgri.

Ifá says that it foresees happiness for a couple for whom this Odü is revealed. If there is any misunderstanding, let it be resolved amicably. They need not listen to those who will only complicate their matter for them.

Ifá also says that for a traveller, he/she shall go and return safely. There may be delay, but he/she shall surely return safely.

4.

Ifá assures the person for whom this Odü is revealed that he/she 758

ll

*" r"¡,

shall be recognized and honoured. Ifá says that his/her children shall make him/her proud in his/her Iifetime and even after he/she had passed on. His/her legacies shall be passed on to his/her children. All what he/she had laboured for shall not go to ruins or be inherited by strangers. His/her own children shall be the ones to inheritthem. Ifá advises this person to give all his/her children proper training so as to be the fit and proper persons to inherit and take over all his/her legacies.

Ifá also advises the person for whom this Odü is revealed to offer gbg

with four rats, four fish, two hens,

hro roostens and money.

On these, Ifá has this to say.

Arl'dg w€rqwerg p'qké, Awo ilé Onlkamógún Onl nTjá akán ó fgwg agada gb'gri Iia t¡e-tte-tl€ ni wen f¡ rrg€'gun Atloro D,lá fún 'Láj¡fl Tff ggmg Aro Fbq qmq ni wQn nl kó wáá 9e

Translation He who uses slender brass ornaments as rafters, the residents Awo of Onf kamógún Today, the crab is set for a fight, and it uses its fingers to scratch the soil Feeble fights is what make other birds to defeat Atioro in all

encounters These were Ifá's messages to'Láfi) The child of Aró He was advised to offer gbq for his children Qláf¡)'s father was a very impoftant and highly respected personality in his community. He was considered to be very responsible, responsive and intelligent. He was also known to be level-headed. He used to listen to both sides of any matter before uttering a pronouncement or taking a decision. For these reasons, people loved to ask for his advice or help in any matter.

759


One day, the commun¡ty gathered together and honoured him with the title of Aró of Ikamógún land. This made 'Láfi¡T's father one of thelwárQfá in Ikamogun land. IwárQfá are the six highest ranking chiefs and decision makers in the land.

'Láfi¡)'s father gave his child all the necessary training to make him great in

future. He listened to his father and followed in all his footsteps. At a stage, if people wanted any assistance from Aro and found only his son 'Láfq), they used to assume that he was as good as his fathef and they would discuss with him. The people were never disappointed. When Aró was getting older, the general opinion was that'Lájifr was then even more intelligent than his father. Those who held that opinion were also never disappointed. 'Láj¡fr compofted himself very well in the community. One day, 'Lájifl's father died. The whole community gathered together that they could not allow the Aró stool to be vacant for too long. They concluded that'Lajifi should be installed as the new Aró oflkamOgún Iand since he had been acting in that capacity when his father was getting older and feeble. 'Láj¡fr was thus installed the next Aró of lkamógrln land after his father.

During 'Lájifi's period as the Aró of lkamogrln land, his reputation surpassed that of his father. He became more successful than his father. At a stage, his home was busier than the palace of OrfkamOgún. Yet, he did not disappoint anyone.

It was allthese achievements and reputations that were giving 'Lájifr cause for concern: who will inherit all of them? Will all these go into ruins and oblivion in future? What would become of all his achievements when he died? All these and more were his major concerns which made him to approach the group of Awo mentioned above for Ifá consultation. During consu ltation, Iká-Mé¡) was revea led.

The Awo assured him that his assets, both materials and intellectual, would not go into ruins, or be inherited by other people who did not know how he tookthe pains to accumulate them. He was told that his children would be the ones to inherit them. He was however told to give all his children the

760

il ,* r"¡, gave type of r¡gorous training which his father him in order to guarantee that his children would have both the intellectual and administrative capabilities to continue wherever he had stopped. He was also advised to offer gbg as prescribed above. He complied. 'Láj¡fi gave his children the best training ever. During his lifetime, all his children made him proud. They were the subject of envy everywhere. 'Láj¡fr was very happy and was proud of these children. When he died, he died a happy, contented and accomplished man.

When the community gathered to choose the next Aró however, some other people showed up to contest the position with 'Lájifi's children. Those who came out were the people who were traditionally holders of Fjgmu title. Fjgmu was lower than Aró in order of seniority. The community however instructed the children of 'Lájifi to present a candidate among themselves for installation as the next Aró oflkamógun land. They told those contesting the title to wait for the time that the stool of ggmu would be vacant.

Arf'dg wer€w€rg p'gké, Awo ¡lé Onlkamógún Onl n'ljá akán ó fgwq agada gb'Qri

Ija tle-tle-tfe ni wQn fi rrgS'gun Atloro D,la fUn 'Lájifl Tff ggmg Aro Fbq qmg ni wQn nl kó wáá qe Ó gb'gbg, ó rrt'bg 9mq Aró Ia ó mú j'Aró Qmq Fjemu ni wQn ñ mrt j'Fjemu Qmq gni I'Orlgá fi fip'ódlwQn gni

Translation He who uses slender brass ornaments as rafters, the resident Awo of Onf kamógún Today, the crab is set for a fight, and it uses its fingers to scratch the soil Feeble fight is what make other birds to defeat Atioro in all

encounters {.

761

lfa D¡da: An ¡nvitation to lfa Consultat¡on

These were lfá's messages to'Láfi;) The child of Aró He was advised to offer gbg for his children He complied The child of Aro shall be installed as the next Aró And the child of Ejgmu shall be installed as the next Ejgmu

It is the compoftment

and achievement of one's children that the judge Origa measure to one's level of success in life. Ifá says that the children of the person for whom this Odü is revealed shall make him/her proud in life. He/she however needs to strive to give the children the very besttraining possible.

5.


be

recognized. Ifá says that he/she shall move from the position of obscurity to that of prominence. Ifá says that he/she had been having difficulty in holding any achievement for long, Ifá says that this will change and he/she shall be able to achieve a lot of his/her heafts desires.

Ifá also foresees the Ire of childbearing for a pregnant woman where this Odü is revealed. She will be blessed with two bouncing babies, a set of twins, very soon. The babies, when born, shall be one male and one female. A barren woman shall also be blessed with the fruit of the womb. Ifá says that the person for whom this Odü is revealed shall be promoted in life. He/she shall move up in all his/her undeftakings in life.

Ifá also says that this person ls surrounded by a lot of enemies who are envious of his/her achievements and who, for that reason, hate his/her guts. Ifá however assures this person that these enemies shall not be ableto do him/her harm. On these,Ifá says f ba rere, Awo Iná D{á

ftln Iná

Iná ñsunkun lwa óhun O yolrl fbg ni wqn nl kówáá se 762

fri ,* r"¡,

Translation fba rere, to be recogn¡zed from afar, the Awo of Iná, fire He was the Awo who cast Ifá for Iná

When weeping and lamenting that he had no recognition He was advised to offer gbg

Iná, fire, was full of sorrow. Nobody recognized him. Even if he burnt down a whole town, nobody seemed to notice. This did not make Iná happyatall. He lamented this misfoftune on a daily basis.

Tired

of lamentation, he summoned courage to approach the Awo

mentioned above, fba rére, for Ifá consultation: would he be recognized in life? Would he be feared and respected? The Awo assured Iná that he would be recognized, feared and respected. He was assured that he would also be usefulto others in his life. The Awo advised Iná to offer gbg with plenty of palm-oil, two roosters and money. Iná complied. Ever since that time, whenever there was fire, as soon as a little palm-oil or any other fuel was added, the flame would go up and Iná would be recognized. Iná was also used to cook food, and to clear the bush in readiness for annual farm plantation. Even though Iná is used for all these, itwas with caution and extreme care. Those in contactwith fire did so with fear and respect. That was how Iná got his recognition. He was full of joy that he was able to achieve his heaft's desires in his life.

lba sllgsllQ Awo ológ boilgqlq üá firn OlógboilgqlQ Tl nmú're gbogbo lámüúbQ lámüúbe fbg ni wqn nl kó wáá 9e

Translation fibq sIlQsIlQ, to act stilthily, the Awo of OlógbóJigQlO, the Cat He cast Ifá for OlógboJigQlQ When all his achievements were dropping from his hands He was advised to offer ebo

763

lla Dida: An invitation to lfa Consultation

OlógbÓJigóló, the cat had completely lost his respect among the rats. Any rat captured by Ológb0fgQlQ would eventually escape from his grasp. He amounted to nothing in the estimation of the rats. Instead of the rats running away from OlógbÓJigQlQ, he was the one avoiding them. To make matters worse, the rats began to bite OlógbÓfgQlQ'stailfor consumption! OlógbÓjfgQlQ considered this the peak of all insults to his person. He therefore went for Ifá consultation in the home of pba slbsllQ his Babaláwo; would he be able to regain his respect? Would he be able to regain his respect? Would he be able to keep for himself all the rats that he captured? Would he be feared bythese rats who were getting bolder and more daring every passing day? The Awo assured OlógbOJigQlQ that he would be able to hold onto whatever he had achieved. He was also told that he would be feared and respected. All what he needed to do, he was advised, was to offer qbg with hruo pigeons, two roosterc and 2O blades. He complied. As soon as he offered the gbg, Egü stuck one blade in each of Ológb0JigQlQ's

toes.

Unknown to the rats, they came in group to pester OlógbÓJigQlQ as they used to do. The leader among them was grabbed and simplified into two by OlógbÓfgQlQ. The rest of them could not believe their eyes. In their confusion, OlógbójfgQlQ was able to grab two more. He tore them to pieces with the help of the blades which he had stuck to his fingers and toes. The remaining rats ran helter-skelter. Ever since that time, the rats knew OlógbÓfgQlQ as their master, and any rat who was unfortunate enough to be grabbed by OlógbÓfgQlQ had no way to escape. Such unfoftunate ratwould be partof OlógbóJigQlq's mealforthatday. fingers and

f ba rgre, Awo Adan Dlá filn Adan, onlfllá qtü Fkún gmg ló rl sun f bg ni wqn nl kówáá ge

Translation fba rgrg, to havethem in abundance, theAwo of Adán, the Bat He cast Ifá for Adán, the owner of the cap made with [tü, 764

frl ,* r.¡,

brown, clothing material When weep¡ng in lamentation of her inabil¡ty to beget her own children She was advised to offer gbg. Adán, the Bat, loved children a lot. She dreamt of having several children in her life. Unfoftunately however, she was not able to have even only one. She cried everyday because of this. How could she come into this world without begetting her own children? Somebody gave b¡fth to her; why should she find it impossible to give birth to her own children? As much as she loved children would she continue to shower her love and affection on the children of others without begetting her own child to love, pamper and take care of? Anytime she pondered on these points, she was always sad and dejected. She used to dream that she was in the midst of her children playing and joking with them. She made up her mind to do something about it. One day, she wentto fba Rgrg her Babaláwo for Ifá consultation. During consultation,Iká-Mé;I was revealed.

The Awo assured her that she would be blessed with the fruit of the womb. She was also assured that she would give b¡fth to several children in her

life.

She was advised to offer gbg with 2O rats, 20 roosterc for good childreñ and sound health.

fish and two

When she went to the market, she bought all the rats and fish in the market and she bought the two roosters as well. After the gbg, she began to give b¡rth to children. She was blessed with severalchildren and she had sound health to continue to give b¡fth to the children. If anyone tried to persuade her to stop giving birth to children, she would respond that she loved children and she suffered before her womb opened for child-bearing. That was how Adán, the Bat became a proud mother of several children in her life.

lba gboñgbo Awo oké

Dlá fi¡n Oke Oke l'óhun f€ yg'rl ju egb€ óhun yóókü lg

765


Fbg niwqn n| kówáá ge

Translation fiba gbongbó, Big and Mighty, theAwo of Oké, the Hill He cast Ifá for 0ké, the Hill Oke wanted to be higherthan all hercolleagues He was advised to offer gbg Oke, the Hill, was very ambitions. she wanted to be higher than all her contemporaries. She planned allthe things he needed to do to ensure that she was higher than every one of them - lake, sea, lagoon, and so on. She then went to f ba gbÓngbó for Ifá consultation. Again, during consultation, )ka-vte¡t was revea led. The Awo assured her that she would be higher than all her contemporaries. She was advised to offer gbg with one matured he-goat, hro pigeons and money. She complied. Before long, she grew higher than all her colleagues. She was full of joy that she was able to achieve her heaft's desires

Máagi-máagi, Awo Apásá D,lá fi¡n Apásá Tll $'gkg Agg fbg ni wqn nl kó wáá ge

Translation Máagi-máagi, the Awo of Apásá, the clothe-weaving instrument He cast Ifá for Apásá The husband of Aqg, the cloth He was advised to offer gbg.

Apásá, the cloth-weaving instrument, was the husband of A9g, the cloth. Apasá was in love with his wife. He wanted to know if he would continue to be Agg's husband for the rest of his life. For this reason, he went to MáagiMáagi, his Awo for Ifá consultation. The Awo assures Apásá that he would be the husband of ASa for the rest of 766

iI

*" r"¡,

his life. He however told Apasá that he needed to offer gbg because at a stage, Agg would be taken away from him to dress other people. Apásá was advised to offer gbg with two hens for him to be the husband of Agg for life, and to offer gbg with hruo roosters for people not to snatch Agg away from him for their own selfish usage in future. Apásá offered gbg with two hens and refused to offer gbg for people not to snatch Agg away from him. He believed that nobody could do that since he would remain the husband of Agg for life. As soon as Apásá completed his work on Agg, Apásá was cleaned and kept in a box while Asg was sewn and given to others to wear for their outings. Apasa was full of regrets for the rest of his life. His only consolation was that those who took Agg away did not consider her their wife. They all knew that she was initially the wife of Apásá.

Máagi-maagi

filn FlqmQQq Qmg a-bú-raka-rúktl Dlá

Eyl qmq eye kan é, yQ kán tl ñg'orl ogé Tl ñsrlre ogun tantantan Fbel+€gun ni wqn nl kówáá Se

Translation MáaSi-máagi, the Awo of FlemQFQ He was the Awo who cast Ifá for FlemQ$ He who shouts atthe top of his voice Offspring of that bird which perched on Ogé baobab tree And pray incessantly for war He was advised to offerthe gbg of victory

His happiest periods were during FlemQgq was a great warrior. contentions, confrontations and wars. He was always praying for them. For this reason, he went to Máagi-Máagi, his Babaláwo, for Ifá consultation: would he be able to see wars and uprisings to confront? Would he be victorious during these confrontations? During consultation, Ika-Mé¡) was revealed. I

767


The Awo told flQmQpQ that the people of the world were too restless for there not to be wars and contentions. Nothing satisfied the world, the Awo told flqmggg. Nothing was enough for them except suffering. The Awo assured FlemQgQ that there would always be contentions, confrontations and wars for him to engage in. What he needed to do was to offer gbg for him to be victorious in all his campaigns. The Awo advised him to offer gbg with three matured he-goats and money. He complied. FlemQgq fought several battles after; and he was victorious in

several spoils

all.

He had

of war which made him successful beyond his wildest

FlemQgQ's reputation as a warlord travelled When he died, the whole world paid tributes to him.

imagination.

far and wide.

Kgkgg ún ab'oj rl Legán-Legá n Dlá filn wgn l'ágbáá lgbó IfQ Kiriblti Awgn lé gb'ááyé ni wQn ñdá'fáá st lbg ni wqn nl kl wqn wáá ge

Translation Kgkggún, the slender iron rod, with its pointed tip This was the Ifá cast for them at IfQ land When planning to take full control of their environment They were advised to offer gbg

Ib-Ife was where human life began. The indigenes of this town were aware of this. Consequent upon this, they saw no reason why they should not be the ones to control every paft of their environment. That was what they had in mind when they approached Kgkggún- ab'ojtl-legán-legán for Ifá consultation. During consu ltation, Iká Mé¡) was revealed. The Awo told them that they would be able to exercise full control on their environment. They were advised to offer gbg with 16 pigeons, two hegoats and money. They were to add the sand from a well-trekked footpath to the gbg. They were assured that the feet normally took full control of the footpath while the rope of the palmwine tapper took full control of the palm-tree. They were also advised to feed Ifá with one matured she-goat. All these they did without delay.

768

ifr ,* r.¡,

Soon afterwards, all the towns and villages around llé-Ife came to pay homage and pledge their allegiance to the leaders of Ilé-IfQ. They pafticipated in the developmentand defence of IIé-IQ.

Qpgqrg abósü lgnlg IXá fitn Erüwá güügü Tl ñbe l'áárinlgbq [bq alk¡¡ ni wón nl kó wáá pe

Translation QpeQre, bird with thicktuftof plumes on its head The Awo who cast Ifá for Erüwá, the fresh grass Who was living in the forest Erüwá was advised to offer gbg to live long

Erüwá was in constant fear of her life. She Iived in the forest. Every now and then, the bush was burnt by game hunters, farmers or thunder-strike. Will these activities not shoften her life? Would she be able to sulvive this assault? When there was no fire outbreak, deers, antelopes, rodents, grasscutters, locusts and so on, fed on her. Would they not finish her completely? The fear of sudden death had caused her sleeplessness. There was no peace of mind for Erüwá süü$ü. This was what made her to approach Qpeere-abósü-lgnlg for Ifá consultation. When Ifá was consu lted, Ika-Me¡l was revea led.

The Awo assured Erüwá güügü that even though this threat existed, she would never die young. Several attempts would be made on her life but she would suruive them all. She was advised to offer gbg with two roosters. She complied. Every time, the farmers burnt the farm in preparation for new plantation; the game hunters put fire on the forest in order to kill animals; thunder strike set the bush on fire; and herbivorous animals consumed Erüwá güUgü with reckless abandon. Yet, Erüwa Süügü su¡r¡ived all the attempts to kill her. She was full of thanks and praises for her Awo, Qpeere-abOsü-lgnQ. When asked how she survived, she responded that she used to sleep

769

t


quietly and she used to find herself waking up qu¡etly too! All in the power of Olódümaré and Ifá, she would add. Ofe o j'eree A rff l'épo Q¡óje kfl jTkesl A rff nTyQ Tértlé-olú ni wqn ge'fá filn Omg agá Eyl tl rr bá wgn gbé'lé Owerenjéje Eyl to ti ñ rln nl lkQQkQ Eyl to ti ñ rln nl lbáábá WQn nl I'qdún nff ni yóó d'gni atehde gbangba Fbq ni wqn nl kó wáá ge

Translation Ofe, bird does notconsume beans But it mixes itwith palm-oil

A

successful merchant does not eat meals prepared the previous day The food will be preserved with salt These were Ifá's declarations to Téñlé-oh1 Offspring of that canon edge Which lives where Owerenjéje, is planted Hewho had been going about in totalobscurity He who had been living a life of a non-entitiy He was told that that year was his year of prominence He was advised to offer gbg

Téélé-ohl was a very unsuccessful man. He had no money, no spouse, no child, no sound health, no house of his own, not to mention a means of transpoftation of his own. Except for members of his family, nobody knew him. Nobody cared to know him either. As far as many people in his community were concerned, he never existed physically or in their minds. For how long would he continue to live the life of a Nobody in his community, he asked himself? That was what prompted Téélé-ohi to approach the group of Awo mentioned above for Ifá consultation: would he

774

frl ,* r,¡,

succeed

in life, he asked lfa? During Ifá

consultation, Ika-Me¡T was

revealed. The Awo told Téélé-Oltt that he was living a life of obscurity. He however assured him that that very year, something would happen to his life that would bring him into the limelight and prominence. He was advised to offer gbg with hro pigeons and money. Téñlé-Ohf had no money. He had onlytwo dresses. He sold one and boughtthe two pigeons with the money he realized from the sale. The Awo performed gbq for hirnd blesseü.him. Téñlé-Olú waited for three months and no change occurred in his life. In the foufth month, he made up his mind to go into the forest to hang himself. Egü continued to encourage him to do so. When in the forest, Egü gave him the direction of where to go. If he stopped somewhere, Egü would urge him to move further into the forest. When he reached a point, the odour of dead animals was too offensive for him to bear. EgU urged him to continue going. When he reached the spot where the odour was coming from, he realized that the odour was that of two elephants. They had earlier battled each other to death. Egu told him not to waste time by removing the ivories of the dead elephants. When he removed them, ESU told him that all he needed to do were to forget about his suicide attempt and look for buyers for his newly-found treasure.

When he returned home, he sold the ivories at exhorbitant prices. He became very rich. People began to take notice of him. The attitude of all his family members toward him changed completely. They were always at his beck and call. They were ready to cooperate with him in all things. That was the time his family members realized that it was not proper for him not to have a spouse of his own. They arranged one for him. People noticed him even more. Soon after this, the wife became pregnant. The whole community knew that the pregnant woman was TéñléOl4is wife," He arranged with his peer group and a befitting house was erected for him. His business flourished and he bought a fine horse as a means of transpoftation. All these took place in just one year! Téélé-Olú became the talkof thetown. Ó

wá kan áwgn $r¡kúsrtkrt nláá lQ'kuru 771

I

lfa D¡da: An inv¡tation to lfa Consultat¡on

WQnyln-wgny¡n láá lQ'gl Ogl tl kó künná l'ghde ñ bü'gán Gúnnugún w'omi agbada tlgn-rére Omú ni'fá oblnrin Qnagfu n ni'fá akünyüngbá üá fi¡n Elébüúté Tl fre'lé QlQfi n IQQ gb'awo Fbq ni wEn nl kó wáá ge A bü fi¡n Odt¡-Keke Ó ñre'lé glqf¡n IQQ gb'awo Fbq ni wqn nl kó wáá ge

Translation Finely do one grind the beans for making ékuru, the bean

fritter And into fine paste do one grind the corn for making 0g), the corn meal The poorly grinded corn paste is normally given to pigs for consumption Grlnnugrf n, the Vulture glanced at the water in the water-basin unendingly without drinking Qmú, the Breast is an invaluable asset of a woman And a melodious voice is an invaluable asset of an lyQrQ chanter/musician These were Ifá's declarationsto Elébürité When going on Ifá's mission tothe home of QlQfin He was also advised to offer gbg The same was declared to Odu-fgq When going on lfá's mission tothe home of QlQfin He was also advised to offer ebo Ana-Qg)n, the wife of QlQfin was pregnant. This brought anxiety to the mind of QlQfin: what would he do for his favourite wife to deliver safely? He was also curious about the sex of the baby so that he could know what preparation he needed to make for its eventual arrival: what types of dresses he should procure for the baby's usage, its circumcision, and so 772

ii

on. w¡th all these on QlQfin's mind, he summoned

tx. u"¡i

Elébüúté to come and

consult Ifá for him in his palace. As soon as Elébütlté received the call of QlQfin, he went to the home of the

Awo mentioned above for Ifá consultation? What exactly d¡d qlqf¡n want from him? would he succeed where he was going? would he be able to satisfy QlQfin when he got there? During Ifá consultation,Ika-Me¡I was revealed. The Awo told Elébuté that the wife of QlQfin was pregnant and that glqfin was preoccupied with the safe delivery of his wife. They also told him that QlQf¡n wished to know the sex of the baby ahead of the delivery time. The Awo assured Elébüt1té that OlQfin's wife will have a safe delivery and that she was going to give b¡rth to a male baby. They also told Elébürité that there was the need for QlQfin to offer gbg with two rats, two fish, hruo roosters and money because the wife was going to give bifth to a male baby. When Elébüúté got to Olófin's palace, he was asked to consult Ifá. He did. Again,Ika-tvteSt was revealed. He assured QlQfin that his wife would have a safe delivery and that she would give b¡fth to a male baby. He advised QlQfin to offer qbg as prescribed above. Qlqf¡n complied.

Three days after, glqf¡n summoned Odu Keke to his palace for Ifá consultation on the same issue. Odü-keke also went to his group of Awo for his own Ifá consultation in order for him to determine exactly what Qlqf¡n wanted from him.

When his Awo consulted Ifá for him,Ika-Mé¡) was equally revealed. OdUkeke was informed that QIqf¡n summoned him because of his pregnant wife. OAU-fqq was told that QlQfin's wife would have a safe delivery. He was told to advise Qlqfin to offer qbg with two rats, two fish, hruo hens and money because QlQfin's wife would deliver a female baby.

In

OlQfin's palace, OOu-t
lfa Dida: An ¡nvítation to lfa Consultat¡on

QlQfin that he had given him the exact message of Ifá. He advised QlQfin offergbg as prescribed by hisAwo, Qlqf¡n complied.

to

Elébürtté and Odü-keKe were the very best Awo during their time. Anything they said was taken seriously because it usually came to pass. Now that the two of them were giving conflicting messages, what could one make of it? Elébüúté said that Ifá foresaw a male baby for QlQfin while Odü-keke assured Qlqfin that what Ifá foresaw for him, Qlqfin, was a female baby. W¡th these conflicting messages, QlQfin's curiosity and anxiety mounted by the day. He could not wait for the day of his wife's delivery in order to know who was correct among these great Babaláwo. One day, Olófin's wife went into labour. As expected, QlQfin quickly summoned Elébüúté and OdU-Keke to his palace so that they could see to her safe delivery as they had predicted. Elébüúté arrived first. He assured QlQfin that his wife had no problem and that she would deliver a male baby. Odü-Keke came a few moments after and told glQf¡n that his wife would have a safe delivery and the baby would be female. When QlQfin's wife was to deliver, it was a male child. Elébürité was full of jubilation. He told Qlqfin that Ifá had never failed him. OdU-keke could not believe what he had seen. He excused himself and told QlQfin that he was going home in order to go and ask Ifá what he had done wrong in his seruice to Ifá which brought this disgrace and humiliation to him. QlQfin excused him. As soon as he left, QlQfin's wife gave b¡fth to another baby; this time, a female. Qlqfin quickly asked one of the palace members to go and call Odü-keke back, that his prediction had also come to pass. When the messenger got to OdU-kgkQ's home, he began to sing thus:

Ifá Elébürtté 99 ná o T'Odü-kekg sl gg o Awo rere I'Odu-kEt
ll Awo rere I'Odü-kéke

,* r",,

o

(

Translation The prediction of Elébütité had come to pass And thatof Odu-kqke had also manifested Odü-keke is a great Awo The prediction of Elébüúté had cometo pass And that of Odu-kqke had also manifested O¿u-fete is truly a great Awo

of

That was the song the palace messenger, Odü-keke and all the members his household sang to the palace in jubiliation with Odü-keke and QlQfin, who became the proud father of a set of twins.

I I

Fba rere, Awo rná Dlá fif n Iná

Iná ¡tsunkún lwá óhun O yojrl Fbq ni wqn nl kówáá se Ó gbg'bg, ó rú'bg lba sllgslló Awo ológboilgQ¡q Dlá filn Ológboilgqlq Tl ¡f mú're gbogbo lámüúbq lámüúbQ Fbq ni wqn nl kó wáá ge Ó gbg'bg ó rú'bg f ba rqre, Awo Adan Dlá filn Adan, onlfllá gtü f;kún gmg ló ñ sun f bg ni wqn nl kó wáá Ó gbg'bg, ó rrl'bg Eba gboñgbo Awo óké Dlá filn Oke Oke l'óhun f€ yg'rf ju egb€ ohun yoókü lq f bg ni wqn nl kó wáá ge Ó gbQ'bg, ó rú'bg Máagi-máagi, Awo Apásá Dlá fif n Apasá

ge

(

(

L 775

lfa Dida: An inv¡tation to lfa Consuftation

Tff q'qkg Agg Fbq kl wEn má gba oblnrin rQ I'QwQ rQ ni wqn nl ko wáá 9e Ebq kl óhun lé g'gkg agg d'alE nlkan ló ñ ge

Máagi-máagi Dl|á frrn Fhmqsg

9mq a-bú-raka-rúkú Eyl emq e, yg kan QyQ kan ü ñg'orf ogé Tl nsúre ogun tantantan Fbqlq€gun ni wqn nl kówáá ge Ó gb'€bq, ó rú'bg Kgkgg u n a b'oj tl Legán-Legá n Dlá frrn wgn l'ágbáá lgbo IfQ Kiriblti Awgn lé gb'ááyé ni wQn ñdá'fáá sl Fbg ni wqn nl kl wqn wáá ge WQn gb'€bg, wqn rú'bg ñjé agbaká l'gsQ ñgb'Qná

Agbeká n'igbá rlgb'qpg Qpqere abósü lgrrlg I)lá filn Erüwá güügü Tl rrbe l'áarin lgbÉ $bg alku ni wQn nl kó wáá ge Ó gb'Qbg, ó rú'bg

Ónlblepaml Emi ó nff kú Ihgrgpg ni mo sün Ihqrgpg ni mo dlde o Kóóko ejüba kagal paradá

ofé o j'eréé A rff l'épo Qlója kff j'lkásl A rll nTyQ Téñlé-olú niwqn ge'fá ftln Qmg agá

Eyl tl ñ bá wqn gbé'lé Owerenjéje Eyl tó ti ñ rln nl lkQQkQ

776

li¡

Eyl to ti ñ rln nl lbáábá WQn nl I'Qdún nff ni yóó d'gn¡ etelede gbangba Ebg ni wqn nl kó wáá ge Ó gb'Qbo, ó rrl'bg Bl a bá l'ówó gni I'Qwg f ni gbangba |aá jg Ifá e mi d, gnii gbangba Bl a bá l'áya gni l'áyé Sni gbangba laá jg Ifá e mi O, gnii gbangba Bl a bá b1mg gni I'aye $ni gbangba laá jQ Ifá a mi ór gnii gbangba Bl a bá nl ire gbogbo l'áyé f ni gbangba láá j€ Ifá a mi O, gnii gbangba

wá kan áwgn grlkrlgúkú nláá lQ'kuru WQnyln-wgnyin láá lQ'gl Ogl tl kó krlnná l'glgdQ ñ bü'gán Gúnnugún w'omi agbada tlgn-rére QmU ni'fá oblnrin QnáQfu n ni'fá akünyüngbá IXá filn Elébür¡té Tl ñre'lé Qlqfin IQQ gb'awo Fbg ni wqn nl kó wáá ge A bü fun odo-Keke Ó nre'lé Qlqf¡n IQQ gb'awo fbg niwqn nl kó wáá ge WQn gb'€bg, wqn rú'bg Ñ¡g rra Elébür¡té te ná o T'Odü-kQkg sl99 o Awo rere I'Odü-keke Ifá E¡ébr¡rlté gg ná o T'Odü-kQkQ sl 99 o Awo rere I'Odü-keké o Ó

777

ka Mej¡

lfa Dída: An invitation to lfa Consuftation

Translation fba reré, theAwo of Iná, Fire He cast Ifá for Iná

When weeping and lamenting that he had no recognition He was advised to offer gbg He complied Eba stlQsllQ, the Awo of Ológbofgóló, the Cat He cast Ifá for OlógbóÍgQlQ When all his achievements were dropping from his hands He was advised to offer ebo He complied fba rgrg, the Awo of Adán, the Bat

He cast Ifá for Adán, the owner of the cap made with [tü

clothing material When weeping in lamentation of her inability to beget her own children She was advised to offer gbg She complied fba gbongbó, the Awo of Oké, the Hill He cast Ifa for Oké Oké wanted to be higher than all her colleagues She was advised to offer ebo She complied Máagi-máagi, the Awo of Apásá, the cloth weaving instrument He cast Ifá for Apásá The husband of Agg, the cloth He was advised to offer ebq so that Agg would not be taken awayfrom him He offer only the gbg for him to continue to be the husband of Asg Máagi-máagi the Awo of FlemQgQ He cast Ifá for EI€mQSQ He who shouts at the top of his voice Offspring of that bird which perched on Ogé tree And pray incessantly for war Hewas advised to offerebo He complied

778

ii

r*" u"¡i

Qpeere, the bird with thicktuft of plumes on its head He cast Ifá for Erüwá, the fresh grass Who was living in the forest She was advised to offer gbg in order to live long She complied She declared that if you plan for me to die I shall not die Quietly did I sleep And quietlydid I wake up Ofe does notconsume beans But it soaks them in palm-oil A successful merchant does not eat stale meals The food will instead be preserued with salt These were Ifá's declarations to Téélé-Ohl Offspring of that eagle Which lives where Owerenjéje is planted He who had been going about in total obscurity He who had been living a life of a non-entity He was told that that year was his year of prominence He was advised to offer gbg He complied If one is blessed with wealth One will be exposed to prominence I pay reverence to my Ifá, the prominent Divinity If one is blessed with a good spouse One will be exposed to prominence I pay reverence to my Ifá, the prominent Divinity If one is blessed with good children One would be exposed to prominence I pay homage to my Ifá, the prominent Divinity If one is blessed with all the good things of life One will be exposed to prominence I salute my Ifá, the prominent Divinity Finely do one grind the ékuru beans And into fine past do one grind Og'i Corn The poorly grinded corn is given to pigs for consumption Gúnnugún glanced at the water in the water basin unendingly

779

Ifa Dida: An invitation to

lfa Consultation

withoutdrinking Qmu isan invaluableassetof awoman And a melodious vo¡ce is an invaluable asset of an

lyQrQ

chanter/musician These were lfá's declarations to Elébütité When going tothe palace of QlQfin on Ifá mission And also to Odü-Keke When going to the palace of QlQfin on Ifá mission They were advised to offer gbg They complied The prediction of Elébüttté had cometo pass And thatof Odu-feke had also manifested OOU-fgfg is a great Awo Behold, the prediction of E¡ébüúté had cometo pass And thatof Odu-kgke had equally manifested Odü-keke is truly a great Awo Ifá says that the person for whom this Odüis revealed shall be blessed with all his/her heart's desires in life. Ifá says that the reason for consulting Ifá shall come out in favour of the person for whom this Odü is revealed.

6.

Ifá says that it foresses success and great accomplishment for the person for whom this Odü is revealed, where he/she is going to, in order to stay and establish himself/herself. Ifá says that his/her luck will shine where he/she is going. He/she will be able to establish himself/herself there. Ifá says that he/she shall be blessed with bou nd less opportunities.

Ifá advises this person to offer gbg with three pigeons' three guineafowls, three cocks and money. On this, Ifá says: J€ n fldl he Dlá filn Aagba Tl ñlq réé gba igbó I'QwQ on5gbó Fbq ni wqn nl kó wáá 9e

780

ii

Translation

,0"

*"¡,

Let me manage here This was lfá's message to Aagba

When going to take over the forest from the owners of the forest He was advised to offer gbg Aagba was a creeping plant. He planned to go to the forest and establish himself there. All his intention was not beyond the fact that he wants to stay and live a quiet life in the forest: would he succeed? That was why he wentto the home of J$n-fidl-he, a prominent Babaláwo for Ifá consultation.

Jgn-fidf-hg assured Aagba that he would be able to establish himself in the forest. Not only that, he would also take over the whole forest from the owners of the forest at a stage in his life. Aagba could not see how feasible this would be. He however believed in the words of Ifá. The Awo advised him to offer gbg as stated above. He complied. Soon after this, Aagba set out on his journey to the forest. When he got to the forest, he saw a place near the river and decided to manage there for some time, before looking for a better place to settle. Before long, he realized that the place was good for him. In two years, he had taken over the whole vicinity. Nobody questioned his action. In ten years he had become a force to reckon with in the forest. Anyone planning to cultivate there would be told notto do it because Aagba was too much there. JQ n

fldl

h9

fün ljokrtn Tl ñlg réé gb'Qdán l'gwó gl'Qdán fbg ni wqn ni kówáá qe Ddá

Translation Let me manage here This was lfá's message toI¡OkUn When going to take over the plain from the owners of the plain land He was advised to offer ebo

781

Ifa Dida: An invitat¡on to lfa Consultat¡on

The case of ljÓkün was s¡m¡lar to that of Aagba. He too went to the plain land just to manage before moving on. He too succeeded there, and in ten years, he took over the plain-land from the original owners of the land. )¡okun was also advised to offer gbg before proceeding on that journey however. He also complied and succeeded. Nobody did anything where I¡okun was.

fldl

hg Dlá filn Kékeré Ñsélé Tl nlg réé gba QVq I'QwQ glqyqq fbg ni wqn nl kówáá ge J$ n

Translation Let me manage here This was Ifá's message to Kékere-Nsélé When going to take over QyQ town from the owners of the town He was advised to offer gbg

The story of Kékeré-Nsele was similar to those of Aagba andljOkUn. When going to QyQ town, he went for Ifá consultation. He was assured that he would be paft of the owners of the land he planned to go to. He was also advised to offer gbg. He complied When he got to QyQ town, he was accepted. Before long, he became one of the decision makers in the land. He also had his own area where he controlled.

,

J€ n fldl hq

üá firn fpa

Tl ñlg réé gba poro l'QwQ ol'óko fbg ni wqn nl kó wáá ge

Translation Let me manage here This was Ifá's message to [pá, the Peanut

When going to take over the farm ridges from the owner of the farm 782

Íl She was advised to offer ebo

'u

r"¡,

The case of Fpa was also similar to those of Aagba, I¡OkUn and KékeréNsélé. When Epa was going to the farm to stay. She never bargained for more than a temporary stay before she could find somewhere more conducive for her. She however went for Ifá consultation. The Awo told her that she would succeed where she was going and that she would be able to take over both the heap and ridges from the owners of the farm. She was advised to offer gbg as prescribed above. She complied. A few days after, she moved into the farm. As soon as she got into the farm, she began to multiply herself. All her children spread quickly. They spread round the farm heaps and ridges. The farmer could no longer pass through the ridges of [pá. That was how [pá completelytookoverthe farm from the farmer.

Jg n fldl h9 Dlá fitn Aagba Tl ñlg réé gba igbó I'QwQ onTgbó fbg niwón nl kó wáá ge Jg n fldl h9 Dtá fitn ljokun Tl ñlg réé gb'Qdán I'fwq gl'qdan Fbq niwqn ni kó wáá ge

fldl h9

JQ n D,lá fi¡n

Kékeré Nsélé Tl rl9 réé gba QVq l'gwQ glqyqq fbg niwqn nl kó wáá ge Jg n fldl h9 Dla fun fipa Tl ñlg réé gba poro l'qwq ol'óko fbg niwqn nl kó wáá ge WQn gb'gbg, wqn rú'bg Aagba wáá ge bl ere Ó gba igbó lQwQ onlgbó Ijokun se bl eré Ó gba Qdán lQwq gledán 783


Kékeré-Ñsele ge bl eré Ó gba Qvq lqwq glqyQq Fpa qe bl eré Ó gba poro lqwq olóko Klnni Fpa fi to ebé ká o gmgygoJg, I'Epá fi tebé ká

9mqygoJeo Translation fidf hg (Let me manage here) This was Ifá's message to Aagba When going to take over the forest from the owner of the forest He was advised to offer gbg JQ n fid'i hg(Let me manage here) This was Ifá's messge toljokUn When going to take overthe plain from the owner of the plain He was advised to offer gbg JQ n frdl h9 This was lfá's message to Kékeré-Nsélé When going to take over Qyq town from the owners of the town He was advised to offer gbg J9 n frdf he This was lfá's message for fpa the Peanut When going to take over the farm ridges from the owner of the farm She was advised to offer gbg They complied Gradually, Aagba took over the forest from the owner And gradually,Ijokü tookoverthe plain from the owner Gradually, Kékeré-Nsélé took over Qyg town from the owners of JQ n

.

thetown And gradually, fpa took over the farm form the farmer What did fpa use to surround itself? Itwas plenty of children

7.

Ifá says that the person for whom this Odü is revealed is doing something secretly at present. If this secret is exposed, what he/she

784

ii ,* r.¡, will be in jeopardy. He/she needs to offer gbg so that his/her secret will not leak out. He/she also needs to feed the Ori of his/her parents. If either or both of them are dead, he/she needs to feed their spirits. He/she also needs to feed QbaHlá and Ifá. Ifá says that there is also the need for the person for whom this Odü is revealed to maintain reticence throughout the period that he/she is doing this thing until it is finally completed. is doing

Ifá advises this person to offer gbg with hro pigeons, two guinea-fowls, hro cocks and money. After this, he/she needs to feed the Ori (orthe spirit) of his/her parents, Ifá and Qbatálá. On these,Ifá says:

Qpelep€ eilká ni o j'gwü ó bq 9pelqpg wlpe o rl iye ire tó bl g filn baba ire Dlá fttn Ooganh QggQrgmagbo Tl ñsunkUn ojú Awóró Ohun ó ba're o Fbq ni wqn nl kó wáá ge

Translation Let us thank the shoulders which do not allow the dress to fall offour body Let us thank the fact that a good mother gave b¡rth to you to a good father These were lfá's messages to Qbátálá When lamenting that his disciples did notsucceed He was advised to offer gbg

gbaHlá slept with sadness. He woke up still feeling sad. This had been going on for sometimes now. Why? His beloved Awóró Or'lgá, disciples could not make ends meet.

All his effofts amounted to naught. This was what was giving QbaHlá sleeplessness. What would other people say if his own AwOró was experiencing acute wants? Qbatá¡á was aware that people would not make jest of his Awóró but it would be him, Qbatálá that would become everybody's subject of ridicule. What must he do? After much 785

("


deliberation, he decided to go for Ifá consultation. He went to the home of the group of Awo mentioned above for Ifá consultaion on behalf of his AwOró.

The Awo told Qbátálá that even though his Awóró was experiencing serious problem at that time, the problems would nonetheless disappear in due course of time. They told Qbatálá that his Awór0 was well born and properly trained by hls parents. He needed to feed the Of of his parents so that they would give him support. They also said that since he enjoyed the suppoft of QbaHlá there was an assistance that gbak¡lá must render to his AwórO. This was that the AwOró had no secret. All his secret plans were being exposed to his opponents and these opponents ensured that such plans failed to work. There was therefore the need to ensure that the secret plans of his AwórO did not leak out to anyone. The Awo also advised QbaHlá to inform his AwórO to offer gbg as prescribed above and at the same time, help his Awóró to keep his secrets secret. All the advices of the Awo were complied with. As from that moment, Qbátálá made it his own personal responsibility to guard the secret plans of his AwOró against exposure. When the plans did not leak out, AwOró Oilgá was able to implement his heaft's desires. AwórO became happy and self-sufficient in all the basic things of life. QbaHlá became happy and proud of the achievements of his AwórO.

Qpelepe éilká ni o j'é, wü ó bq Qpelqp€ wlpe o rl iye ire tó bl g fún baba ire Dlá frrn ooganla Qqeeremagbo Tl ñsunkrln ojrt AwóÉ óhun O ba're o Ebq ni wqn nl kó wáá ge Ó gb'Qbg, ó rú'bg Ko p€ kó jlnná E wá bá 'ni báyQ, e wáá wo're o ñje a5{rf tl Oo+a pamq N'lkOkO lówá

Translation Let us thank the shoulders which do not allow the dress to fall 786

if, ,* *"¡,

offour body Let us thank the fact that a good mother gave bifth to you to a good father These were lfá's messagesto Qbátálá When lamenting that his disciples did not succeed He was advised to offer gbg He complied Before long, nottoo far Join us in the midst of all ire of life Behold, the secret kept by Qbatálá It remains a secret!

Ifá says that the person for whom this Odü is revealed shall enjoy the suppoft of the Divinities. He/she shallachieve his/her heart's desires in life. He/she however needs to keep his/her secrets secret. He/She needs to be reticent in all his/her secret plans.

8.

Ifá says that it foresees the ire of victory for the person for whom this Odü is revealed. Ifá says thatthe enemies are many but he/she shall overcome them all. Ifá says that the plans of his/her enemies shall turn to success for him/her as their evil designs shall in the end turn to advantage for him/her. Ifá assures him/her that his/her enemies shall be putto shame. Ifá advises the person for whom this Odü is revealed to offer ebq with one matured he-goat and money. The Awo also needs to look for one palm-kernel by the roadside (not the one from the farm, it must be the one picked on the road), grind it into fine powder imprintlka-we¡) on it, and recite this stanza into it. After this, make incisions on the head of the person for whom this Odü is revealed from his/her forehead to the back of the head and rub the powder on it. If this is done, Ifá says, victory is assured. The stanza in this Odü on this issue states thus:

Gbóñgbó qna j'elqse ó rln Gbogbo ayé kll geé r'ówó r'ggin 787


D,lá

filn Aylnrlñ

Tff g'gmg glQrQ n'ffq Ebq alku ni wQn nl kó wáá 9e

Translation Let the root offshoot give way to those who trek Noteveryone can afford to buya horse This was lfá's declaration to A/inrf n, the maroon colour The son of the influential man in IfQ He was advised to offer ghq of longevity

AyinFin, the maroon colour was the son of an influential citizen of Ilé-IfQ. Many people hated him for no just reason. Ayinfn was aware of this fact but everything he did to make his enemies have a change of attitude toward him failed. Consequently, he went to the Awo mentioned above for Ifá consultation. During Ifá consideration,Iká-Mé) was revealed.

The Awo told A/inún that even though his enemies were planning to eliminate him, they would all fail. He was advised to offer the gbg of victory and longevity as stated above. He complied. A special preparation was also made for him with the palm kernel.

After this, he was asked to go about his normal day-to-day activities because no evil shall befall him.

Meanwhile, the enemies of Aylnín had designed an ingenious plan to eliminate him. They went to prepare dye with the hope of dipping him into it until he died. One day, they captured At'lnr1n and dipped him inside the pot of dye. He was inside the pot for three days. All of them were sure that nobody could sulive such deal. When they removed Ayinrfn, he was still alive! Notonlythis, he was looking more handsome, more radiant, stronger and healthier. Everything the enemies tried to harm Ayinrin, he usually emerged better off for it. They soon forgot about Aylnr'in. Ifá says thatthe enemies of the person for whom this Odü is revealed would soon give up on their evil plans against him/her.

788

iá

Gbóñgbo Qne j'€lÉsQ ó rln Gbogbo ayé kff geé r'ówó

r'ggin

nu

u"j¡ i

Dlá fitn Aylnrlrt Tff g'gmg Qlqrq n'lfq fbg alku ni wqn nl kó wáá 9e Ó gb'Qbo, ó rú'bg Ko p-é, ko jlnna E wá bá ni lálkú kangiri

Alkú Ifá dün ó j'oyin

19

Aylnrln p'Aylnrln

Onl la ó pa Qla la ó fnu gnu I'esQ fi ñ pa ékürQ ojú Qná B'áró bá l'óhun ó p'Aylnrfn At'Aylrtrln Se o Aylnrln o dé ó 9mg 9l9rQ n'ffg

Translation Let the root offshoot give way to those who Noteveryone can afford to buya horse This was lfá's declaration to AflnÍn The son of the influential man in IfQ He was advised to offer ebo He complied

{ 1

trek

Before long, nottoo far Come and meet us where we enjoy long life Longevity guaranteed by Ifa is sweeter than honey Today, we shall Tomorrow, we shall eliminate It is mere words that the feet pronounce That they will kill a palm-kernel by the road-side If Aró, the dye plansto killAytnr'in Itwillonly add to its beauty and vitality Here comesA/inrf n The son of the influential man in Ilé-Ifé

killA/inln Ayinrtn

Ifá says that the more people plan to harm this person, the 789

(

(\

healthier, i


happier, smafter and lovelier he/she becomes. On the other hand, he/she too must never plan or conspire against other people as this will only lead to frustration and failure for him/her.

9.

Ifá says that it foresees the ire of a bouncing baby for a man who had been finding it difficult to father a child. Ifá says that some evil forces are responsible for the man's inability to become a father. W¡th appropriate gbg, Ifá assumes thatthese evil forces will disappean

Ifá

advises this man

to offer qbg with one matured akika,

pangolin and money. He also big cock. On these, Ifá says:

needs to feed ESU Qdara with

one

Qtqu tgu tQrt QnqU rgu rQrI Qtqqtq Iáá j'Qpá Qtqqtq láá jQ'mumu LóJq lqtq laá s'ohl esunsun s'$nu

üá filn Onlkamógún Qmg eléegun kakaaka Tff

forf akika g'arqmg

Fbg ni wqn nl kówáá ge

Translation

tQrl rQrl Qtqqtq láá j'Qpá Qtqqtq láá jQ'mumu

QtqU tgu QrQri rgu

)

Names

) of ) Awo )

LqtQ lqtQ láá s'ohi esunsun s'Qnu)

They were the Awo who cast Ifá for OffkamOgún He who was blessed with strong bones And who uses the head of akika, pangolin as medicine for

fertility He was advised to offer ebo

Offkamógún had many wives but none of them had any baby for him. They could not become pregnant. All tests suggested that there was nothing 790

Ii ,* r"¡, wrong with the women. One day, all the women confronted Offkamógr1n and pleaded with him to go for Ifá consultation in order to know exactly why none of them could become pregnant in his home. After much deliberation, Offkamógún agreed to go for Ifa consultation. He therefore summoned the group of Awo mentioned above to the palace for Ifá consultation. During consultationlka-MéJi was revealed. The Awo told Offkamógrln that physiologically there was nothing wrong with him or his numerous women. What had been precluding him,from being a father was that there were some evil spirits which surrounded him that must be cast out of his life in order for him to begin to have children. He was advised to offer gbg with one big pangolin and money. He was also advised to feed Egu Qdárá with one matured rooster. He complied. The head of the Akika was cooked with grinded Qf n-olobe leaves for him to eat. Offkamógún ate this preparation. After this, the Awo assured On'ikamógún that there would be no more delay in impregnating his women.

On that night, E9u Qdara chased away all the evil spirits blocking the chances of OffkamOgún. His wives began to be blessed with the fruits of the womb. Within one year, OffkamOgún had many babies in his palace. He was full of joy. He gave thanks and praises to his Awo who in turn praised Qrúnm)lá at Oke-IgQti. Qrunmllá in turn gave thanks and praises to Olódümaré:

Qtqu tgu tQrl Irqu rgu n0ú Qtqqtq taá j'epe qtqoJQ láá jQ'mumu tQtQ lqtO leá s'ohf esunsun s'Qnu Dla fifn onlkamógún Qmg eléegun kakaaka Tff f'orl akika g'argmg Sbg ni wqn nl kó wáá ge Ó gbQ'bg, ó rtl'bg Ko pe ko jlnna E bá wa nl jebútr¡ gmq 791


Jebútr¡ gmg |aá bá 'ni l'$sQ Qpe Nj€ ká'b¡ kúro ká bi'mg o Akika wQrQkQ Kábi kúro ká bl'mo o

Translation 0t0ú tgu tQtl

)

Names

)of ) Awo

QrQrl rgu rQrf Qtqo¡q láá j'Qpá

) QtOoJq láá jQ'mumu LQIQ lQtQ láá s'ohl esunsun s'Qnu) They were the Awo who cast Ifá for Offkamógún He who was blessed with strong bones

And who uses the head of akika, pangolin as medicine for feftility He was advised to offer gbg He complied

Before long, and not too far Join us in the midst of several children by the foot of the Holy Palmtree Please remove all evil forces for us have children Akika the pangolin Remove evilforces and usher in children

Ifá says that the person for whom this Odü is revealed shall be blessed with many children. All he needs to do is to offer ebQ to ward off all the evil forces precluding him from having children.

10.

Ifá says that there is a lady where this Odü is revealed who is in dire need of a baby, but she is finding it very difficult to become pregnant. Ifá says that there is need for everyone close to her, both males and females, young and old to help her offer gbg so that she would be blessed with the fruit of the womb. Ifá says that she must not be left alone as she will be grateful to those who assist her one way or the other. Ifá says that she is not thinking of any other thing in her life than to become pregnant and have her own baby. Her condition is 792

pathetic enough to warrant everyone to come to her

aid.

Íl

,o *,,, t

Ifá

that the ebg should be offered with two akika (pangolin), and money. There is also the need to feed Ifá with advises

one matured she-goat. The reproductive organs of the she-goat and one whole pangolin will be cooked with grinded Qfn-olobe leaves for the woman to eat. If this is done, Ifá assures, the woman is bound to become pregnant before long. On these, Ifá says:

Baba gbgdg ilá Baba gbede Agbádo tinU lyá rQ g'gmg titun wá'lé ayé Dia fun FgkúnwQ Tll 99mg lwargwere lfe mefeefa Tó flé, ylntl m'ójü gkún sünráhün gmg Tó r sunkün alál rl bl Tó ñ gb'ááwQ alál rl pqn Tó ñ fgwq osün nü'giri gblgbe Ó r'qmq l'éyln adlq ló tu prlrrt Ó I'eyg oko ge tún ñbl'mg ju'ni fbg ni wqn nl kó wáá ge

ikán

(

s'Qkún lg

I i

Translation Baba gbede ilá (the soft okra,abelmoschus esculentus seed) Baba gbede ikán (and succulentgarden egg) Agbádo tinrf iyá re g'gmQ titun wá,|é ayé They were the Awo who cast Ifá for FgkúnwQ (she who bath in her own The daughter of the six elder Awo of Ilé-IfQ

tears)

When lamenting her inabilityto begeta child She was weeping for not having a baby She was mourning her not having her own baby to strap on her back She was rubbing camwood (which was supposed to be rubbed on her baby) on dry wall When she saw chicks following a hen, she burst into tears Why should a bird be blessed with babies when she was

not?

793

i

i

lfa Dida: An invitaüon to lfa Consultaüon

She queried She was advised to offer gbg

FgkúnwQ was the daughter of one of the six major decision-makers in IléAs a result of her amiable attitude towards everyone, the six IwárQwárQ of IfQ considered her their daughter. When she got married, the six of them were present and they performed their roles as parents. Five years after wedding however, FgkúnwQ was yet to have her own baby.

Ife.

She cried everyday but nobody took notice of her state of mind or condition. On the sixth year of marriage without the fruit of the womb, FgkúnwQ had become thin and harggard-looking. She fell ill severaltimes. She was being carried from one healing centre to the other. It soon became clear that if nothing was done urgently, FgkúnwQ might soon lose her life. That was when people put their heads together, pafticularly the sixlwárQwárQ of IfQ and went for Ifá consultation. The Awo told them that the problem of FgkunwQ was her inability to have her own baby. That was the problem they ought to find its solution for the sake of FekúnwQ. That was the only thing they could do for Fgkúnwg for her to regain her radiance, happiness and health. The Awo blamed all the relations and well-wishers for waiting for that long before taking any positive steps for FgkúnwQ.

The Awo advised them to offer qbQ for her as stated above. All those present on that day contributed money and materials and the qbg was offered accordingly. After this, the special preparation was made for her to consume.

Two months after this, FgkúnwQ became pregnant. Her life changed immediately. Apaft from the tell tale signs of early pregnancy in women, FgkúnwQ regained her health. She became happy and she was gratefulto everyone who assisted her.

Baba gbgdg ilá Baba gbgde ikán Agbado tinú lya rq g'gmg titun wá'lé ayé Dia fun Fekúnwé

794

frl ,o *",,

Tll ggmg lwárQwane lfg méJeQfA Tó fQylntl m'OjU gkún sünráhün Tó tt sunkün alál rl bl Tó tr gb'ááwQ alál rl pQn Tó rr f'gwq osün nü'giri gblgbg Ó r'qmq l'gyln adlg ló tu prtrú s'gkún Ó l'€ye oko ge tún ¡f bl'mg ju'ni lg Fbg ni wqn nl kó wáá ge Ó gb'ébg, ó

qmg

rú'bg KO pg kó jlnná

{

i

gmg

¡

i

F wá bá ni nl jQbrttrt Nje Qtun IfQ e o g'en¡

OslIfQgóg'énlyán Fyin kff 9e é bá Fgkrlnwe I'ebq gmg

Translation Baba gbede ilá (the soft okra,abelmoschus esculentus seed) Baba gbede ikán (and succulentgarden egg) Agbádo tinrl)yá re gQmQ titun wá 1é They were the Awo who cast Ifá for FgkúnwQ (she who bath in her own tears) The daughter of the six elder Awo of Ilé-IfQ

ayé

When lamenting her inabilityto begeta child She was weeping for not having a baby She was mourning her not having her own baby to strap on her back She was rubbing camwood (which was supposed to be rubbed on her baby) on dry When she saw chicks following a hen, she burst into Why should a bird be blessed with babies when she was not? She queried She was advised to offer gbg She complied Before long, nottoofar Join us in the midst of bountiful children The Qtun (second in command) of lfg, you are notgood The Osl (third in command) of IfQ, you are

wall

tears

bad

795

{

( 1

i

lfa Dida: An invitat¡on to lfa Consultat¡on

Why can'tyou all help ftkrtnwQ to offer gbg to have babies? Ifá says that the woman for whom this Odü is revealed shall need to help her offer the gbg as she will show appreciation to them for all their effofts.

11.

Ifá says that the person for whom this Odü is revealed needs to offer gbg for strong health at all times. This will enable him/her enjoy his/her life to the fullest. Ifá advises this person to offer gbg with three cocks and money. On this, Ifá says: Ká gbáa nTbür¡ Ká gbáa l'óóró Dlá firn Aasg

Tl nlg ogun llurin Fbq ni wqn nl kówáá Se

Translation Let us wedge it fi rmly veftically And wedge itfirmly horizontally This was lfá's massage to Aasq the door When going to engage in confrontation with iron She was advised to offer ebo Aase, the door was weak and feeble. She was not well. She was suffering from several known and unknown ailments. As a result of this, she went for Ifá consultation; would she be able to regain her health?

The Awo told her that even though she was very ill as at that time, she nonetheless needed the help of iron nails to make her well. She was advised to offer gbg with three roosters and money. She complied. She was then referred to iron nails for treatment. When she got there, the nails gripped allthe planks together both vertically and horizontally. The door became strong once more. Any time that she felt weak, she would send for iron nails which would in turn grip her together again.

796

li

,n"

*",,

Ká gbáa n'lbür¡ Ká gbáa l'óOró Dlá fif n Aase

Tl ñlg ogun llUrin Fbg ni wqn nl kówáá ge Ó gbQ'bg, ó rrl'bg Kó pé, kO jlnna F wa bá ni báyQ, g wá wo're o T'áásQ bá lu'rin tán Ara ré a si le kokooko

Translation

.

Let uswedge itfirmlyveftically And wedge itfirmly horizontally This was Ifá's message to AasE When going to engage in confrontation with Iron She was advised to offer ebo She complied Before long Join us in the midstof allwell-being After the door confronts the iron nails Its body became very strong

Ifá says that the peson for whom this Odü is revealed shall enjoy strong health. He/she needs to offer qbg for strong health and vitality.

,L2.

Odü.is revealed to prepare one hand of Ifá (21 Ikin) for a child which he/she

Ifá says that there is the need for the person to whom this

(

\

is going to beget. Ifá says that the baby is not yet conceived but it is coming on the way. The would-be parents in this Odü are well-to-do. The reason why they need to do this is that the coming baby, when he/she grows up will be either an extremely good or extremely bad person. If the one hand of Ifá is prepared before the arrival of the baby, it will be cast regularly and all gbg will be performed. This will

make the baby to be extremely good to himself/herself, his/her parents and his/her community. Good or bad, this coming child

will

797

t


be very populan A stanza in this Odü says:

Eni kffnl lká Fni kejllká Igbá lká d¡ méil ó d¡ ododo Dlá fitn Qba Tl yoó bl QrE l'qmg Fbq ni wqn nl kó wáá ge

Translation The first one islka The second one isalsolka Whenlka stands in a pair, then we have a true Ika-meji This is the message to the Qba Who will give b¡rth to Qrg He was advised to offer gbg Qba had everything going for him. He was very happy and contented. One day he called his Awo for routine consultation. Ika Mé| was revealed. The Awo told him that a child was coming into his household. When this child arrived he/she would be very popular for either good or bad. Consequently, there was the need for him to prepare a hand of Ifá for the coming child so that he/she would be popular in the positive way. The Qba instructed the Awoto preparethe one hand of Ifá immediately. True to prediction, the baby came two years later. A male. When he grew up, he became a powerful warrior. He waged and conquered many wars. He extended the territory where his father governed. His father was very proud of him. They made him the generalisimo inlkamogrrn land. People fondly referred to him as the Qba of the people. Both father and son were grateful to the Awo who d¡d Ifá for them.

fni kffnllká fni keillka

Igba lká d¡ méjl ó d¡ ododo üá f¡tn Qba Tl yoó bl QrQ I'Qmg 798

ll

,n r"¡,

Fbq ni wqn nl kó wáá ge Ó gb'Sbg, ó rú'bg Ko pe kó jlnná F wá bá ni nl wQwQ ire Klnló wá s'efiká di mejl

Awo rere Lo s'ejlka di méjl

Translation The first one islka The second one is alsolka Whenlka stands in a pair, then we have a true lka-meji This isthe messagetothe Qba Who will give b¡fth to QrQ He was advised to offer gbg He complied Before long Join us in the midst of all Ire whatturnslka intotwo (tka we¡t) A good Awo Was responsible for us to getlka-Mé¡T A truly good Awo

Ifá says that the life of the person shall be good. He/she will be popular and his/her children shall also be very popular.

13.

Ifá says that there are two people where this Odü is revealed; may be friends, brethren, sisters, business paftners and so on.

they The

{

!

two of them need to offer gbg so that one will not become the seruant of the other. As at present, the situation of one is far better than that of the other, there is the need to offer gbQ so that their situations will improve together and both of them will succeed together.

Ifá advises that each of them need to offer qbq with three guinea fowls, three cocks, three pigeons and money. By so doing, Ifa will mend their lives forthem. On this, Ifá

says:

799

I

Ifa D¡da: An ¡nvitaüon to lfa Consuftation

'Kéñgbé n¡ ó pa gbüürü w'emü Dlá fi¡n odi A bü filn Yárá Fbg ni wqn nl kl wgn wáá ge

Translation The keg cannot forcefully rush itself into the water pot That was lfa's message to Odi, the Boundary wall And to Yárá, the Moat Theywere both advised tooffergbg Odi, the Boundary wall, and Yárá, the Moat had been friends for a long, long time. They were both used to defend the city in the olden days. One day, they went for Ifá consultation in order to know what they needed to do so thatthey could continue to be relevant in their community.

The Awo told them to offer gbg because a time would come that one may depend on the other for survival. They were advised to offer gbg as stated above. OnlyYárá offered the gbg.

way. The whole city became vulnerable. Od¡ too became irrelevant in the defence of the city. The shame that this One day, the wall of Odi gave

brought to Odi made him rush to the home of the Awo for gbg which he had hitherto refused to offer. The Awo took pity for his condition. They offered the gbg for him. As soon as the gbg was offered, people decided to go and assist Odi. They took jiggers, hoes, cutlasses, basins and went to repair Odi. When they finished, Odi regained his previous position and he was giving thanks and praises to his Awo and those who repaired him.

Keñgbe ni ó pa gbüürü w'ámü D,lá fi¡n Odi A bü fUn Yara fbg ni wqn nl kl wqn wáá ge Yárá ló kqkq gb'ebg nlbQ tó rrl'bg Iwá Odi n qq 800

il ,* *",, Iwa odi ñ bej€ Atéwe, átágbá F k'qkq e k'ádaá E wá lg reetrln'wá Odi

9e

o

Translation The keg cannot forcefully rush itself into the water pot That was lfá's message to Odi, the Boundary wall And to Yárá, the Moat They were both advised to offer ebe Only Yárá complied first Odi is in a state of disrepair Behold! Odi is disintegrating Please elders and youths Bring your hoes and cutlasses Come and repair Odi

Ifá says that the life of the person for whom this Odü is revealed shall be mended and he/she shall be able to exhibit his/her full potentials in life.

t4.

Ifá says that the person for whom this Odü is revealed has the potential to suffer from split personality. He/she needs to offer ebo regularly forthis to disappear. Ifá says that instead of one Orf , he/she has brought three Of from heaven to eafth. This had been giving him/her a lot of confussion as he/she will be finding it difficult to take any definite decision or step in his/her life. One Ori is on his/her neck, the second on his/her right shoulder and the third on his/her left shoulder. In order that they stop disturbing the real Of and personality that he/she had brought from heaven. There is also the need to feed the real Ori so as to assist in driving away the other two Ol on his/her shoulders. Ifá advisesthatthis person needs to offer gbg with one matured hegoat and money. He/she also needs to procure hro Irgkq (2 tappers) and two IrükQrQ (2 cow tails). The Awo will retain one 801

lfa Dida: An ¡nvitat¡on to lfa Consultaüon

each and the remain¡ng ones will be given to him/her for his/her usage.

The right shoulder will be repeatedly but gently hit withlrgkQ and the left shoulder will be hit with irukere so that the two Of will leave his/her shoulders and allow the real Orito function properly. He/she also needs to serve his/her Ol with a big live catfish. On these, Ifá says:

Qp€lQpg éjlká ni ó j'$wü ó bq gpelqpe pé o rl iye ire tó bl g fún baba ire üá fi¡n wgn nl lka-Freja Ibi wqn gbé hu'rl m€ta-meta Fbg ni wqn nl kl wqn wáá ge

Translation Let us thankthe shoulders which preventthe dress from failing offour body Let us thank the fact that a good mother gave b¡fth to you to a good father These were the lfá's messages to them atlka-freja When they came into the world with three Ori each Theywere advised to offer gbg

The people of lka-fréjá, were living in a state of utter confusion. Nothing worked for them. They found it difficult to take any firm decision in their lives. As soon as they set out to do something worthwhile, other thoughts would come into their mind that would not make the earlier decision feasible. Some of them might be complete gentle human beings in the day, but they would be monsters during the night time, Others would see themselves as beautiful ladies in the daytime but at night, they would dream that they were ugly men and vice versa. Those of them who managed to do something worthwhile in the daytime would have them destroyed during the night. Would they continue to live in this rudderless manner? They queried: would there be any solution to their lives? They wanted to know.

802

ll

,* r"¡,

The situation was what broughtthem to the group of Awo mentioned above for Ifá consultation. When Ifá was consulted,Ika-Me¡t was revealed. Awo informed them that they were all in various states of confusion and indecision. Theyweretold thatthiswas so because instead of one Of, they all brought into the world three Orl each and the three Of were working at cross-purposes in their lives. There was therefore the need to remove and drive away the remaining two Ol in order to give room for the real Of on their necks to function properly.

The

(

The group of Awo advised the citizen oflka-frQjá to offer gbg as prescribed

above. They all complied. All the special Ifá works were peformed for them. As from that moment henceforth, their lives changed for the better. They no longer lived in the state of indecision and confussion. They were able to make progress in their lives. They lived happily ever after giving praises to their Awo, Ifá and OIódümaré.

9pelqpe ejlká ni o j'gwü ó bq Qpglepg pé o rl iye ire tó bl g ftln baba ire Dlá firn wgn nf lka-fréje Ibi wQn gbé hu'rl mgta-mQta fbg ni wqn nl kl wqn wáá 9e WQn gb€'bg, wqn rú'bg Irgkq ni wQn f¡ ñ ká t'óJún IrükQrQ ni wgn f¡ rt ká t'ósl Kó pe kó

i\

jlnná

wa bá'ni nl jQbrltú ire gbogbo Ero lpo ero Qfa f;ni orl san n'ffE nll jgba F

o

i !

Translation Let us thank the shoulders which prevent the dress from failing off our body Let us thank the fact that a good mother gave b¡rth to you to a good father These were the Ifá's messages to them atlká-Freja When they came into the world with three OÍ each Theywere advised to offer

qbg

803

i


They compl¡ed IrQkf was used to remove the OÍ on the right shoulder AndlrükQreto removethe one on the Ieft Before long Join us in the midst of all Ire in life Travellers tolpo and Qfa towns Those whom their Of support are the ones who are installed as Qba

Ifá says that the people/person for whom this Odü is revealed shall enjoy the suppoft of their/his/her Oú. All they need do is to ensure that the two Ol working in conflict with their/his/her real Of are removed and chased away.

15.

Ifá says that the person for whom this Odü is revealed needs to avoid self-deceipt. He/she must be realistic at all times. Whatever he/she knows that he/she cannot attain, he/she must never aspire for it. He/she must also not allow anybody to deceive him/her that he/she could reach there.

Ifá says that there is an uphill task that must be done before peace and prosperity could reign where this Odü is revealed. Ifá says that the person who will assist them to accomplish the task will be someone that everyone will discountenance. It is also possible that the person for whom this Odü is revealed is the one whom everyone has looked down upon. He/she will be able to accomplish the task to the astonishment and joy of everyone. All he/she needs to do is to offer appropriate gbg.

Ifá advises that the gbg should be offered with one matured hegoat, three pigeons, three guinea fowls, three ducks, money and all foods available that point in time. On all these, Ifá says: Opópó méJa ¡léIlá Opopo mqta Qna Ojümü odo Meta dé'lé, mQta O dé'lé Qpe kékeré ¡lé lrojo, abimg rojorojo Dlá fitn wón nl llabesan 804

il

*" r"¡,

M'jqü Qba wqn wq lléj¡ WQn nl kl wqn wáá m'érin fi g'ebq

Translation The three main roads oflla town And the three routes on the wayto OjümU-Odó Three lead home, three do not The young palmtree in lrojo-land with its splendid palm fronds These were Ifa's messages to the inhabitants oflhbqsan land When their Qba joined his ancestors (died) They were asked to offer gbg with a life elephant

When the Qba ofllabqsan land died, there was chaos and pandemonium in the land. Everything turned upside down. It was crises upon crises. Everybody then gathered one day for Ifá consultation in order to determine the way out of the problems. They went to the home of the group of Awo mentioned above for the consultation: Would there be peace in this land again? Would they be able to regain their enviable position which they occupied before the death of their Qba? Would they be able to bring back all the people who had fled the town as a result of the crises? These questions and many more were at the back of their minds when they went for Ifá consultation. During consultation,Iká-Mé¡) was revealed. The Awo old them that what they had come for was an uphill task and that they had waited for too long before they made the move to ask for lfá's assistance. Nonetheless, they were assured, it was not too late to find solution.

The Awo advised them to go and find a live elephant as that was the only material to use to return the town to its former glory. If they could find the elephant to use as gbg, they were assured that peace and progress, prosperity and love would return to the land. The Awo insisted however that the elephant must be brought to the town alive before being slaughtered for gbg. Could they use any other animal as substitute? they asked. No, it must be the elephant; the Awo responded. When they left the home of the Awo, they knew that they were in a state of 805


dilemma. Where would they get a life elephant? If it was a dead one, of course their hunters could kill one. To get a live one was hard! To refuse to do the ebo was worse. The situation in the land was getting desperate. Something urgent must be done. How would it be done? Nobody could come forward to answer this quest¡on. This prompted them to call the whole town together in order to find solution to how to bring a live elephant into town. They deliberated for a whole day but there was no solution. Any volunteer? Nobody came fonryard. They postponed the meeting tothe nextday. On the next day, before they sta fted any del iberation at a I l, Alába hu n Ija pa (the Toftoise) came fonryard and declared that he was ready to go into the forest and bring a live elephant back to the town for use as gbg. All those present at the meeting could not believe their ears. Who was this one?

Where did he come from? Did he think that we gather here for jokes? Some of them shouted him down and he insisted that he could and would bring a live elephant into the town. When there was no other volunteer, and when Alábahun I;apa continued to insist that he could do it, the elders concluded that he could be given a trial since they had nothing to lose if he failed. They took Alábahun I¡apa to the home of the Awo who consulted Ifá for them in order to inform them thatljapa was the only person who had volunteered to go and bring the elephantto the town.

The Awo told them that they needed not under-estimate anybody in a situation such as they found themselves. They were told to offer gbg as stated above. They complied. The next day, Alábahun )japa, the Tortoise, set out on his journey to the forest. Before leaving for the forest,Ijapa prepared several balls of ákárá, bean cakes, and soaked them in honey. He took them along with him on his journey. When he got into the deep forest, he began his search for the elephant. This took him nine days before he could find the elephant and his family.

806

frl ,o r"¡,

As soon as he saw the elephant, he shouted at the top of his voice 'oh Mighty one. I come to you on behalf of the whole inhabitants of llabQsan town. They send their greetings and utmost respectto you the mighty one! Our Qba had joined his ancestors some three years back. This had led to crises and pandemonium in our land. The whole community had therefore resolved to send me to humbly invite you to please come and become our Qba so as to restore sanity into own town'.

'Why should I go with you to become your Qba? Don't you have other people who could do that?' the elephant asked. Alábahun Ijapa responded; 'oh mighty one; men had completely lost the capacity for self governance. All what they could do was to wage war against each other. The results were pestilence, restlessness, chaos, povefi and famine. As a result of their selfishness, they had almost destroyed the whole world. That was why you need to act urgently by assuming the leadership of the human race, they had failed. Please do not let them ruin the world'. As he was pleading with the Elephant, he was opening his bag. He took out the ákárá soaked in honey. He presented it to Elephant and told him, 'oh mighty one! That is a present that I was asked to give you. Many more are available where these ones come from!' The elephant ate it and he commented that he had never tasted anything so sweet in his life. There and then, he made up his mind to follow Alábahun)japa. The family of the elephant called him and warned him that never in their history did they hear that an elephant had gone to the community of human beings to become an Qba. They told him never to go. 'Oh mighty one! There is always a first time for everything! You will go into record as the first elephant to become an Qba! Please do not miss this oppoftunity.' In spite of several warnings, Erin, the Elephant went with Alábahun)japa. On their way tollabQsan town, Alábahun)japa told Erin that it would not be nice if they did not practice the songs that would be rendered to usher their

new Qba into the palace. Erin was so happy that Ijápá had planned everything befitting an Qba like him in advance. Suddenly, Erin said, Tiapa as from today, you have been promoted to my chief adviser!'Ijapa responded, 'oh mighty one; this is an honour I will 807


humbly reject because I am not wofthy of such honour!' Erin insisted that it is already an order that cannot be changed. So, right from the forest, Erin began to make laws that could not be changed for the human beings of Ilabqsan land. 'Sing me my song', Erin thundered. )japa said thus:

Aó m'érin j'gba lwQkrt e,wflg A ó m'érin jgba fwQkú ewele Translation We shall install Erin, the elephant as our Qba lwQkrl gwglg, come and rejoice with us We shall install Erin, the elephant as our Qba fwQkü ewelg, come and rejoice with us

Erin was so happy with this song that he began to dance. They sang and sang. At a stage,I¡apa said, 'oh mighty one, as you are aware, I have short legs and cannot walk rapidly. W¡th your own mighty strides, we shall arrive atllabqsan land by tomorrow if you could please let me stay on your royal back so that we will move more quickly'. Erin thought about this request and considered it reasonable. Why not? he said. He used his tusk to lift)jápa on

his back and they began to move even more quickly than I¡apa thought possible. As soon as they began to move fast,Ijapá changed the song: Erin ká re'lé o wáá j'gba Erin yEgy€, erin yeé, ye Iwoyl qla a re o Erin ygé, yé, erin yQe, yQ Fje a máa ge bálá Erin ygqyér er¡n yeeJe Egingin á máa $eyüngba Erin yggyé, erin yeeye Iml a máa ge renyln Erin y€€yé, erin yeé, ye

808

il ,* r"¡, Translation Erin come home to become our Qba Erin yQQyQ, erin yeeye By this time tomorrow Erin ygQyQ, erin yeeye Blood will be flowing everywhere Erin yQQyQ, erin yQQyQ Flies will be buzzing everywhere Erin yQQyQ, erin yeeye Offals will be deposited everywhere Er¡n yeeye, erin yeeye

The momentljapa sang this song, Erin became suspicious of everything. 'Chief adviser'. He said. 'Yes my lord',Ijapá responded. 'Whattype of song is this? Do you have evil plans for me when you said that blood would flow and flies would be buzzing everywhere?' 'Oh mighty one',I¡apá cried, 'How can you say a thing like this? You should know that you are going to be installed tomorrow and there is bound to be merry making and funfare. All the domestic animals such as goats, rams, pigs and so on had been gathered together to be slaughtered for your installation.' Erin thought about this and declared that Ijapa's explanation was accepted. Erin said that he could not say sorry forljapa because an Qba could not say sorry for his subjects. The following day, they arrived at)labgsan town. The whole town rushed out to greet them. Ijapa shouted at the top of his voice; 'all hail our new Qba'! Everybody prostrated and chorused'Káblyésf o'! Erin was so happy. . The people told Erin to move to the market place where the installation would take place. When they got there, they showed Erin his throne and he was highly impressed.

Unknown to Erin, as soon as Ijapa left the town in search of Erin, the inhabitants ofllabgsan had dug a very deep pit. They carefully covered the pit with mat and placed the throne on it by suppofting the throne with bamboos from beneath. It was so carefully done that it was not possible for anyone to know that it was done that way.

809


Suddenly,Ijapa declared; 'oh mighty one! You are hereby invited to please take your royal seat on the throne!' Everybody present shouted 'Kábfyél o!' and they all prostrated for Erin. Erin took his heavy step to sit on the throne. But alas! He fell into the pit. Before he knew what happened to him, the hunters, who had hithefto hidden themselves, sprang out of their hiding places and shot Erin to death with their spears and arrows. At the very last moment of his life, Erin suspected that he saw ljapa, smiling a sinister smile at him with the corners of his mouth. Before he could react, it was good night for Erin. They went to call the Awo to come and perform the gbg for them. As soon as the elephant was killed when the group of Awo arrived, they told all the inhabitants of Ilabqsan that there was no more gbg to perform. They made it clear to them that the crises in their land were caused by lack of cooperation. They were told that they loved to under-estimate one another. Who among them ever thought that it would be Alábahun I¡apa who would bring the Elephant to the land alive. They advised them to allow all citizens to use their talents and assist those who need help. As long as they cooperate with one anothel there would be peace and progress in the land.

Opopo m€ta ilé Ilá Opopo mgta Qná Ojümü odo Mé, ta dé'lé, meta O dé'lé Qpe kékeré ilé lrojo, abimQ rojorOjo Dfrá filn wqn nl llabgsan NlSq ü Qba wqn wg lléji WQn nl kl wqn wáá m'érin fi g'gbo AIábahun ljapa nlkan nl rrbg l$yln tó ñq'ebg

ñj€ a ó mérin jgba o fwQkrt ewelq Erin ká re'lé o wáá j'gba Erin yééyé, erin yeeye IwOylQla a re o Erin yqgyé, erin yeé, yg Fje a máa s, e bálá Erin yqgyg, erin yeéJe 810

tl

,o r",,

Egingin á máa ge yüngba Erin yééy€, erin yqeye Iml á máa ge rányln Erin ygqyé, erin yeé, ye

jgba tán Ara á wá tü wá nini gp€lqpe Alába hu n-Atapa-nlmá lé A wáá mérin

Translation The three main roads oflla town And thethree routes on the wayto Ojümü-OdÓ Three lead home, three do not The young palmtree in lrojo-land with its splendid palm fronds These were lfa's messages to the inhabitants ofllabEsan land When their Qba joined his ancestors (died) They were asked to offer gbg with a life elephant Onf)japá offered the gbg Now, we shall install Erin as our Qba fwQkrl qwelg Erin come home to become our Qba Erin yééyQ, erin yeeye By this time tomorrow Erin yqEyq, erin yeeye Blood will be flowing evennryhere Erin ypgyQ, erin yQQyQ Flies will be buzzing everywhere Erin yg€yQ, erin yeeye Offals will be deposited everywhere Erin yqqyq, erin yeeye After installing Erin as Oba There was peace and comfoft everywhere Thanks to Alábahun Atapa-Nmálé who made it possible

Ifá says that with cooperation and genuine love, there is nothing that people cannot achieve. There is the need to give everyone the oppoftunity to express themselves and exhibit their talents. 811


16

Ifá warns that the person for whom this Odü is revealed needs to offer gbg as soon as he/she cast the Ifá. He/she must not be procrastinating on the issue of offering ebg. If he/she is in the habit of unnecessarily postponing the offering of his/her Qbg, it would be considered that he/she had refused to offer the gbg.

Ifá says that the person for whom this Odü is revealed is presently being threatened by Ikrl, Death (especially if the'ibO, determinant reveals that it foresees the ayqwO of Ikú for him/her). This death is most likely going to meet him/her on the road. There is the need therefore to offer gbg quickly in order to aveft this death. Ifá advises the person for whom this Odü is revealed to offer gbg with one matured he goat and money. There is also the need for him to feed Egrt witn one cock and feed Qbahlwayé with another cock with a lot of palm-oil. On these, Ifá says: Eeyan wérewére a ta iyere Eeyan rádirádi a sl máa t'adl Eeyan bli were ffl bá aslnwln pádé Dlá filn Onlwééré WQn nl kówáá q'ebq Kó má báa ge déédé ikrl ojú Qná

Translation It

is an awkward person

that sells iyere, locust beans queer person And a sells ádf, the palm-kerneloil A person like a mad one meets a lunatic These were Ifá's declarations to Onfwééré Who was advised to offer gbg So that he would not encounter death on the road Oniwééré was the Qba of Iwéré land. He was a very rich and successful Qba. His only problem was that he did not consider it necessary to offer gbg as at when due; even though he would eventually offer the gbg, he would nonetheless bid his time and offer it when everyone had almost forgotten about it.

812

ll

uru

u"¡¡

One day, Offwééré summoned the group of Awo mentioned above for routine Ifá consultaion. When the Awo cast the¡r Ifá, Ika-Me¡T revealed. It was Ayéwó of lkrl, death on the head of On'iwééré himself, The Awo informed Offwééré thatthere was an urgent need for him to offer gbg against death which was most likely going to meet him on the road. They told Offwééré that he needed to use one matured he-goat as the gbg and give Egü and Qbahlwayé one cock each.

was

Onfwééré thanked the Awo and told them that he would call for them whenever he was ready. Two months after, Offwééré was notyet

ready.

i

(

One day, Orfwééré went out to transact some business. When he was coming back, he encountered death which held his heaft firmly. It was a heaft attack. Orfwééré fell down. They rushed him to the house of the Babaláwo. They quickly brought the gbg materials. As the Babaláwo stafted to offer the gbg, Offwééré joined his ancestors.

.

Eeyan wérewére a ta iyere Eeyan rádirádi a sl máa Eeyan bli wéré nff bá aslnwln padé Dlá filn Onlwééré WQn nl kówáá g'ebe Kó má baa ge déédé ikrl ojú Qná

t'adl

r

Onlwééréfebg g'elg Age kO sllyatQ nlnú u wqn fni tó fi etl Qttln gb'€bg, tó f¡ t'Osl deá nü Ati gni tl ko ba tete ru sl|yetQ nlnú u wqn Onlwééré wáá ge bgé, ó bá'krt lg Ero lpo, Ero Qfa Sni gb'gbg nTbQ kó rú'bg o KO

(

Translation It

awkward person that sells iyere, locust beans And a queer person sells ádf, the palm-kernel oil A person like a mad one meets a is an

lunatic

{.

813

lfa D¡da: An ¡nvitat¡on to lfa Consultaüon

These were Ifá's declarations to Otfwééré Who was advised to offer gbg So that he would not encounter death on the road He postponed the gbg indefinitely Can't you see thatthere is no difference between the two Those who refused to offergbg And those who failto do so as atwhen appropriate There is no difference between thetwo That was how Onlwééré met his untimely death Travellerstolpo and Qfa towns Let those who were advised to offer gbg comply accordingly

Ifá says that the person for whom this Odü is revealed shall not be allowed to meet his/her untimely death on the road. He/she however needs to offer gbg in time to prevent this calamity from happening to him/her.

AB9RÚ ABqYE

814

Il

F.

,o r"¡,

SIGNIFICANCE OF IKA-MEJI FOR THOSE BORN BY THIS ODÜ DURING ITEIÓOÜ ONIKOSEDAYE

Ika-Ue¡t children are naturally endowed to live longer than all their contemporaries. This blessing from Olódümaré normally makes them family historians. They tell the history of all happenings in the family, community and even in the whole town in general. People also rely on them to correct any wrong impression on the actual sequence of any event which had taken place a long time back. These children are also blessed with the ability to attain their goals with relative ease. If there is any problem in this area, the first area to check is in the area of the type of names they answer. They are not expected to answer queer aliases. These names more often than not hinder the progress of Ika-Ue¡'t children. This is the reason why they are expected to answer decent names and if this has not been done, it must be done fofthwith so as to enhance their success chances.

where they are born. It is therefore advisable for them to move outside their places of bifth for them to consummate their foftune as quickly as practicable. For Ika-Mé¡) children, success is surer outside

Once married, Ika-me¡f children are not expected to separate or divorce. This is the reason why they need to deliberate properly before going into the marriage market. If there is any separation or divorce, appropriate steps must be taken to ensure that the crisls is amicably resolved and the couple reunited. Separation or divorce can only complicate their success chances in life. Ika-Vte¡t children are very intelligent, hardworking and dedicated. For this reason they will be honoured, respected and admired. Their children will also inherit what they had laboured for when they are gone. Their success and achievements will give promotion and prominence to their offsprings. For them however, they have the propensity to move from grass to grace; from obscurity to prominence; and from the bottom of the ladder to the apex. That is why nobody can under estimate them.

815


These children have the tendency to give bifth to a set of twins a male and a female. It is one of the reasons why they need to feed lbejl, the Deity of Twins on a regular basis.

The success chances of Ika-MéJi children manifest more when they keep their plans and movements secret. As long as they keep their plans within and they abstain from using funny aliases, they have better chances of attaining their goals in life.

Even though lka-Uelt children have a lot of enemies, they always overcome the enemies. They must however desist from paying evil with evil. Ifá enjoins them never to thin( speak or do evil under any circumstance. If they abide by this rules, they are guaranteed Divine blessing. Little things confuselká-Mé¡) children. This is because instead of only one Ori they probably have three Ori. These Ori are thinking and working at cross-purpose. Appropriate Ifá works needs to be done in order to correct this anomaly

Ita-we¡ female children love having their own babies more than any other thing in life. This is the reason why everyone around them needs to assist them to have their own babies before it was too late for them to do so. On the overall,Iká-Mé¡) children have come to the world to enjoy their live to the fullest. They are blessed with long live to maximize this enjoyments.

All they need to avoid are those who will come to deceive them and give them an over-estimated value of themselves. As long as they refuse to follow such people, they will have their lives under control.

c. 1. 2. 3. 4.

AFFTLTATED

rRÚNM9LF/ORIS¡

Ifá for success, victory long life and prosperity Ori for stability, achievement, and accomplishment ESU-Qdara for

victory success and accomplishment

Ohfwgri for marital stability 816

ili

5. 6. 7. 8. 9.

10. 11. L2.

Qbatálá for sound health, good children and achievement $ángo for victory and success OgUn for victory and success Ibe¡) for twins delivery and success Odü for stability and achievement Qsanyin for long life and prosperity Qpun for success Oke for victory over enemies

H.

TABOOS

rx"

u"¡i

1. Must not eat okro To avoid difficulty in bearing children 2. Must not eat garden egg 1rc avoid difficulty in bearing children 3. Must never eat any of the monkey family to avoid marital problems 4. Must never use áágbá and Ijokun to avoid marital problems 5. Must never answer funny alias to avoid unconsumated achievement 6. Must never engage in self-deceipt to avoid avoidable disaster 7. Must never eat ram, dog and he-goat to avoid incessant trouble I.

POSSIBLE NAMES

MALES

1. 2. 3. 4. 5.

Tér1té-Oh1 Theemergenceof a leader

IfágbilQ Ifá takes over the land OnSatalaU Onga spread white cloths to give b¡rth to this one Qlábérinjg honour is like an elephant Ifájgrnflój't Ifá surprises me

FEMALES

1. 2.

IfárQrnf lSkún Ifá gives me succour

OrigáHlábl Onga spreads white cloth to give b¡fth to this one 817

,

I


3. 4.

Qlábérinjo Honour resembles an elephant Ifágetútü Ifa brings coolness

Abgru Abgyé

818

Chapter L2

OrúnúpOru ME¡I

ilil ilil ll ll ll

(

Chapter L2

OTÚRÚPON MEJI Alias - QLQGBQN vrÉfi

fBri-órúnúl A.

1.

Ifá says that it foresees all the good things of life for the person for whom this Odü is revealed. Ifá says that this person shall be blessed with wealth, good spouse, fine children and long life. He/she needs to avoid quarrell or misunderstanding with anyone. Ifá says that he/she is very close to Qgun and he/she shall receive the blessing of this Divinity. He/she shall also occupy impoftant position in his/her life.

Ifá advises this person to offer gbq with two pigeons, two guineafowls, two cocks, two rats, two fish and money. He/she also needs to feed Qgun with one hen.

this,Ifá

says:

Blmobápénówll Ifá gbogboa máa kósl m¡ l'gnu lpororo-Ipóróró Bl mo bá pé n ófQ Ikin gbogbo a máá bQ sl mi l'étg lpororo-Ipororo Ikin migblrá Ikin nádr lkin Ojé AgbQn

já,olókoótúká

Apárákáft| ni baba áyánmQ Eyl kéré-keré-kéré ni wQn ñ pé l'ágbéjg Ojo p'alamü gkatú yggbeyggbg DláfitnGúnnugún Tff g'gmg wqn l'óde IEre A bü fi¡n Akalamagbo Tfl g'gmg wgn l'óde llayq Dlá firn TQñtQnrQn

On

II

oturupon uej¡

Tfl g'gmg wqn l'óde lrqmg Fbq ni wgn nl H wQn wáá ge

Translation Whenever I intend to talk All Ifa stanzas will be flowing into the Mouth Wheneverl plan to speak All Odü Ifá will beflowing into my lips My powerful Ikin The Ikin thatwere made of lead

When the hornets attack, the farmers scatter

{

everywhere TheAparakaH, the basin calabash, isthe fatherof AyánmQthe Keg The smallest type is known as Agbejg Rainfall makes the gu inea-corn grow Bountifully These were lfa's messages to Günnugrln, the Vulture Theiroffspring atlláré (the land of merriment) And

alsotoAkalamagbo

i

Theiroffspring atllayQ (the land ofjoy) And to TQñtQnrQn

Theiroffspring atlrQmg (a quafter in Ilé- IfQ) Theywere advised to offer gbg

The three of them, Grlnnugún, Akalamágbó and Tentenren were friends. Their major concern is life was to be relevant in their lives. They wanted

to occupy important positions and be able to perform up to

the

thqy

expectations of those who put them in those positions. One day, t went to the home of the Babaláwo mentioned above for Ifá consultation. i Du ri ng consu ltation, Otrt rú pQ n - Mé¡) wa s revea led. The Awo told them that they surely would occupy relevant positions in

their

lives. They were advised to be hardworking and to offer gbg with one matured she-goat each. They compl¡ed. Before long, Igrln was put in charge of ensuring that all gbg offered on eafth were accepted in heaven, Akalamagbó was put in charge of ensuring that all Oró, Traditionalism performed on eafth were accepted in heaven, while TQntQnrQn was

to

(

\

821


ensure that the reasons why people offer gbg and perform rituals were achieved by those who did them. Ever since that time lgunnugun, Akalamagbo and lQntQnrQn were always in high demand. Not only this, everyone respected them highly, because withoutthem, all gbg, étütü, Oró and so on would not be accepted and the positive results would not manifest in the lives of those who performed them. lülbl ó wu AlápáñdQde n|l bá wg'té Iyá rQ lkó6ró-Ikóróró Nlbi ó wu baba gmg nff bá wg'lé gmg o Er0wá Sr¡güU$ü, Awo ilé AlákQlé-MQstn

DláfitnAlákQlé-MQsln gmgar'ápakq béñbé ja'gun erémi fbg niwqn ff kówáá ge

Translation Wherever pleases AlápándedQ , the Bat, is where it will take to enter its mother's house Wherever pleases the father is where he will choose to enter the home of his child Erüwá gügüügü, the Andropogon Gayanns, the resident Awo of AlákQléMQln, the Qba oflkQlé-Eldti He cast Ifá forAlákQlé-MQln He who uses a paddle to row his boat to safety He was advised to offer gbg

AlákQlé-MQsin was a great traveller before he was installed the Qba of IkQlé-Eldti. He went for Ifá consultation in order to determine how he would be having journey mercies anytime he went on travel. The Awo

advised him to offer gbg with

money.

two guinea fowls, hro pigeons, two

complied.

Since that time until he died, he was always going and returning safely. He sometimes went with all his family and nothing happened to any of them.

cocks and

He

Agbgn;ón ml abTrln kQrQkQrQ Awo ilé QlQbaramojQ Drlá fi¡n QlQbaramoiQ Tlyóótorl qmg re Tl yoó k'ljé nl'nú lbtt fbg niwQn nf kó wáá ge

822

li

oturupon

ueji

Translation The coconut with its awkward movements The residentAwo of QlQbárámÓjQ He cast Ifá for Qlgbá ra mOjQ Who shall because of his child Stay for seven days in the water He was advised to offerqbg

daughter. The daughter was loved by everyone close to QlQbarámójQ. She was very gentle, level headed,

QlQbárámÓjQ had a very beautiful

straight fonruard and easy-go¡ng. She was also very humble. She respects everyone. When she was ripe for the marriage market, the ceremony was wellattended. As soon as she entered her husband's home. She took ill. It was thought to be a simple ailment at first. Soon, it became severe. 'They began to take her everywhere. There was no solution. In the process of taking her from place to place they discovered that she also had fertility problem. All remedies failed. one day, QlQbárámójQ asked the husband of her daughter to bring her back to him. His son-in-law did. QlQbáramójQ summoned his resident Awo to come and cast Ifá for his daughter in order to determine

exactly what was wrong with her, and the steps to take

to

solve the

problems.

The Awo informed QlQbárámÓjQ that the ailments which afflicted her daughter would soon disappear. He advised him to ra'ri Qgun, initiate her into Qgun because she was a daughter of Qsun. He assured QlQbaramóje that as soon as she was initiated, all her problems would vanish. QlQbárámójé instructed his household workers to go and procure all the initiation materials. The next day, the initiation process was stafted. For seven days, QlQbárámójé was by the river with his daughter. None of her husband's relations was there. The husband was also absent. This made QlQbárámÓjQ to decide that ¡f in the end his daughter got well, he would never allow her to return to her husband's house again. On the seventh day, Qgun declared that there must not be any quarrell or disagreement. Qgun sald that she had come to rejoice with QlQbárám0jQ

823


and his family and not to fight.

When they concluded the ra'ri, initiation rites and returned home, QlQbáramójQ's daughter became well. All the ailments disappeared as predicted. She returned to her husband's home and in that same month, she became pregnant. Everyone involved was happy. QlQbárámÓjQ and his daughter gave thanks and praises to their resident Awo who in turn praised Qrúnmllá, Ifá and Olódümare. Ifá says that all shall end well for the person forwhom this Odü is revealed. Bl mo ba pe n ówll

Ifá gbogboa máa kósl m¡ I'qnu lpororo-Ipóróró

BlmobápénofQ Ikin gbogbo a rnáá bq d mi l'étQ lpororo-Ipororo Ikin mi gblrá Ikin náá,Ikin Ojé AgbQn járolókoótl¡ká Aparákatá ni baba ayanmQ Ey{ kéré-kére-kéré ni wqn ñ pé l'ágbéjg Ojo p'alamü gketrl yggbeyqgbg

DláfilnGúnnugún Tff g'qmq wqn l'óde

llare

fitn Akalamagbo g'gmg wgn l'óde llayq Tll Dlá fitn TeñtenrQn Tff g'gmgwgn l'ódelrqmg fbg ni wgn nl kl wqn wáá ge WQn gb'€be, WQn ru'bg Bá O bá rt IgUn Aoleeg'gbg Bá O rlAkale D,lá

AO ¡ees'orO Bá o rl TQñtQnrqn AyéO leete'jú WQn sesé ñlé ohun oró s{'lé I'AkQlé Ilé Igún dé, Igrtn gbá gggrg I'ebg Tl gán-án Ore Aslngba I'Qná Omü ltlbl ó wu Alápáñdede nff bá wg'lé Iyá ne Mbi ó wu baba gmg nff bá wg'lé gmg o Erüwá güqUügü, Awo ilé AlákQlé-MQsln

824

lkóróró-Ikóróró

Xi

Alákqlé-Medn 9mg ar'ápakQ béñbé ja'gun erémi fbg ni wqn nl kówáá 9e Ógb'QbgrÓrrt'bg Nibi wqn gbé ñgeamrlréré Tlw{n ñgeamüréré wQn ñg'átQlewq gmg béléñje-béléñje WQn ns'átQlese gmq béléñje-bebñje N'fbsl Oro Ni t'flqmgnQArlgbájg LébéOkünkün kQo tébéAgbgn lá ñ wl Agbgn-gn mi abfrin kQrQkQrQ Awo ilé QIgbarámoje Ildá fün QlQbárámoje Tlyóótorl gmq re Tlyoók'ije nlnu ibrt fibg niwQn kl ó wáá Se Ógb'€bgrÓ rú'bg NjeIyá Qqun Fwujl al'árédé Eréniyéyéwá9e Dlá firn

Kómájáo

Translation Whenever I intend to talk All Ifa stanzas will be flowing into the mouth Whenever I plan to speak All OdU Ifá will be flowing into my lips My powelful Ikin The Ikin that were made of lead When the hornets attack, the farmers scatter everywhere The Apárákátá, the basin calabash, is the father of AyánmO the Keg

Thesmallesttype is known asAgbejg Rainfall makes the guinea-corn grow bountifully These were Ifá's messages to Günnugún, the Vulture Theiroffspring atlláré (the land of merriment) And alsotoAkalamagbo Their offspring at IlayQ (the land of joy) And toTQñtQnrQn

Theiroffspring atlrQmg (a quarter in Ilé-IfQ) They were advised to offer gbg

825

oturupon ue¡i


Whenever I intend to talk All Ifá stanzas will be flowing into the mouth Theycomplied If we do not see Igúnnugún No successful gbg can be pedormed And withoutAkalamagbo We cannot perform anysuccessful ritual In the absence of TQrltQnrQn There will be little of comfoft on eafth As they gather all gbg materials together Igún moved close to the ebg IgrJn of Gán-án Ore And AsIngbá on the way to Omü land Wherever pleases AlápándQdé is where it takes to enter it mother's house And wherever pleases the father is where he chooses to enter the home of his child Erüwá gügüügü, the residentAwo of Alakole-Mesin He cast Ifá forAlákQlé-MQln He who uses a paddle to row his boat into safety He was advised to offer gbq And he complied This is where they row with their two hands And also with their two feet In'Ilesl OrO

Thatof flQmQrQAflgbájg We are not referring to the Date-palm We are actually referring to the Coconut The coconut with its awkward movements

The resident Awo of Olóbárá mOje He cast Ifá for QlQbárámóje Who shall because of his child Stay for seven days in the water He was advised to offer gbg He complied Here comeslyá Qgun, the mother ofjoy and merriment Our mother has come to play Not to quarrell or flght

Ifá says that all things will work out in favour of the person for whom this Odü is revealed. Ifá advises gbg as stated above. As long as all these gbg are offered, nothing will stop the person for whom this Odü is revealed from

826

li

o,u*ror

r"j,

realizing his/her dreams.

2.

Ifá says that the world will be compass¡onate with the person for whom this Odü is revealed. Ifá advises this person to always seek the favour of Olodümaré, Ifá and fellow human beings at all times. Ifá says that he/she must never think that he/she is sma¡ter or wiser or more competent that the rest of the world. He/she needs to be humble and respectful at all times. By so doing, Ifá says, he/she will achieve all his/her heaft's desires. There is nothing that he/she desires that will not be realized.

Ifá advises this person to offer gbg with two rats, two fish, two hen, two guinea fowls, two cocks and money. He/she also needs to feed Ifá with one hen. He/she will also need to feed the Mothers of the Night in form of Ipése with one female duck. On this,Ifá says: ta Kókó omi s'étf agg Moránmorán ó mg'ye iyQpQ ilQ Arlnnáká O dé'b¡ ilQ gbé pekun Gun'gi-gun'gi kógun'gi ré koja ewé QlQgbQn

O

IXáfirnOrunmllá Baba ñ$awolgIlUAanr¡ fbg ni wSn nl kó wáá 9e

Translation The wise cannot tie water into a knot with cloth

The knowledgeable cannot know the number of sand graíns o the ground The traveller cannot reach where the road ends The tree climber cannot climb the tree beyond its leaves These were Ifá's declarationsto Qrúnm)lá When travelling on lfá's assignmentto the land of AanrJ Compassion He was advised to offer gbg

Qrrfnmllá was asked to come and help mend the lives of the inhabitants of Aanu land. Atthistime in the life of Qrúnmllá, he had no money, no spouse, no child and no help from anywhere. In spite of the fact that he had the 827


knowledge and competence, everything stood still for him. Nobody was prepared to assist him. None wished to lend him a hand and ensure that his life improved. When Qrúnm)lá got this message, he went for Ifá consultation in the home of his students. During consultation, Ifá made the declarations above. As a result of these declarations, Qrúnmllá was told that he needed the gbg to make people take a compassionate look at his condition. He was advised to offer gbg as stated above before going to the land of Aanrl. He was also advised to feed Ifá and perform Ipese for the Mothers of the Night. Qrúnm)lá sold some of his dresses and tools to buy the gbg materials. He also learnt never to show that he was wise or knowledgeable. He was determined to show more humility than ever before. After this, he left for Aanu land.

When he got there, he began to work for the inhabitants of this land to ensure that their lives will improved. In the end, he succeeded. Life improved. There was improvement and development in the land. There was happiness and contentment. It got to a stage that the inhabitants planned to show their deep appreciations for Qrrlnm)lá over all his effofts on them. Qrúnmllá however made it look to them that he needed all their compassion and without it, he could achieve nothing in life. When they realised this, they began to plan how to assist him. All of them decided to pay him generouslyfor his seruices. Before long, Qrrtnmllá became a rich person. He soon had his own spouse and together with the wife, they had many children. They also had their personal home. As he was acquiring all these things, he was making the inhabitants of Aanr: land feel that if not for them, he would have amounted to nothing in life. This was why the inhabitants of this land also determined to assist him the more. QlQgbQn ota Kókó omi s'étf agg MQránmQrán O mg'ye ¡yepe ¡le Arlnnáká Odé'b¡ ilggbé pgkun

Gun'gi-gun'gi kógun'gi rékojá ewé Dlá filn Orrlnmllá Baba rtgawo lg llrt AanUpbg ni wQn nl kó wáá 9e 828

il Ógb'Ébq, Ó rü'bg KO pé, Kó jlnná Ire gbogbo wá ya dé tütúru Ajé lówü ml I s'áánú mi o lyln enlyan gg'áánú mi o Aya lówü ml Es'áánrl mi o fyln enlyan g g'áánú mi o 9mq IO wü ml f s'áánú mi o

lylnénfiangs'áánrl mio

Ilé lówü ml

s'áánrt mi o fyln énlyan g g'áánú mio Ire gbogbo lo wu mi Es'aanu mio Eyin eniyan es'aanu mi o

I

Translation The wise cannot tie water into a knot with cloth The knowledgeable cannot knowthe number of the sand grain on the ground The traveller cannot reach where the road ends The tree climber cannot climb the tree beyond its leaves These were lfá's declaration to Orúnmllá When travelling on lfá's assignmentto the land of Aánrl

Compassion He was advised to offer ebo He complied

Before long All Ire in life came in abundance

It

is moneythat I need but lacked Please have compassion for me

Fellow human beings, please have compassion for me I also need a spouse Please have compassion for me Fellow human beings, please have compassion for me I also lacked children Please have compassion for me Fellow human beings, please have compassion for me I equally need a home of my own Please have compassion for me

829

oturupon ue¡i


Fellow human beings, please have compass¡on for me I need allthe Ire in life Please have compass¡on for me Fellow human beings, please have compassion for me

Ifá says that the world shall take a compass¡onate look at the person for whom this Odü is revealed. This person also have a duty to be humble and not to prove that he/she is more intelligent or knowledgeable than all others.

3.

Ifá says that the person for whom this Odü is revealed

is right in the

midst of enemies. Ifá says that he/she will overcome all these enemies. Ifá says that there is no point in running away from these enemies as this action will not bring any useful relief to him/her. There is also no point in refusing to associate with the enemies either. All what he/she needs to do is to learn how to live with these enemies. It is paftof his/her destinyto be, and stay, in the midstof enemies.

While in their midst, Ifá says that he/she will be able to achieve g

reatness, happiness and longevity.

Ifá advises this person to offer gbg with one matured he-goat and money. He/she also needs to feed Qbatálá with 16 snails, shea butter and pounded yam. On this, Ifá says: Atálü yln kln-yl nkln-ylnkl n Awo f pQn

Dláfiln FpQn

FpQn ñtQrun bqwáyé Ówá nb€ láer¡n O,tá lbg ni wqn n| kó wáá fe

Translation To be kicked left and right, the Awo of fpQn, the Scrotum That was the Ifá cast for FpQn, the Scrotum

When coming from heaven to eafth And he was is the midst of enemies He was advised to offer gbg

During the creation of human beings, Qbatálá, Ógun and 830

QgQQg)

were the

ii

orr*ron

r"j,

architects and designers of human specie. Qbatálá however had the final say on all creation and design matters. After designing all human parts,

they decided that males would have scrotums which would

be

manufacturing semen for human reproduction. This scrotum was to be placed in between the thighs. When the scrotum heard this, he became very apprehensive. He felt that he was too delicate to be placed in the midst of the two thighs. He was convinced that he would be crushed to death in no time. When he realised that QbaHlá was determined to place him between these potentials enemies, he wentfor Ifá consultation: would he ever survive where Qbatálá planned to place him? Would he be able to perform his assignment if he is in the midst of these enemies? The Awo told him that even though he was located in a place that made him very apprehensive, nonetheless, that place was the best for him. The Awo assured him that he was placed there because he could not survive where there was too much heat or cold. He therefore needed to be located in a place where either the heat or cold would not be too much and unbearable for him. He was told that this was the major reason why he was placed in between the thighs as an attachement. He was also told that he was attached there in order for him to have his own individual identity. This will not make anyone or anything to consider him as paft of the thighs. He was told to accept where he was put although the thighs will try to crush him out of envy but they would never succeed. He was advised to offer ebq and feed Qbátálá as stated above. He complied.

That was how FpQn, the Scrotum was placed in the midst of his enemies right from heaven. He stayed there. The thighs were not happy that FpQn was given the impoftant duty of producing the semen for reproduction. They conspired to eliminate, or at least crush him. They kicked him left and right everytime. All their effofts had no effect on f pQn. Instead, EpQn was waxing stronger everytime. FpQn stayed in the midst of these enemies and peformed the roles assigned to him from heaven successfully. AJálü ylnkln-ylnkln-ylnkln Awo f pQn Dlá filn FpQn Fpqn ñtQrun bQwáyé

Ówa nbÉláárinQtá Ebo ni wón nl kó wáá se 831

lla Dida: An invitation to lfa Consultation

Ógb'Qborórú'bg KOp€, Kójlnná !wá bá n¡ lár0úseogun E wu yóó máa wu gpqn ni FpQn kó

nllfó

Translation To be kicked left and right, the Awo of

[pgn, the Scrotum

Thatwasthe Ifá castfor FpQn, the Scrotum When coming from heaven to ea¡th He was isthe midstof enemies He was advised to offer gbg He complied Before long, nottoofar Join us where we achieve victory fpOn can onlyface threat He can never be crushed

Ifá says that the person for whom this Odü is revealed shall be threatened on a regular basis by his/her enem¡es. That is where it will end. They will never be able to overcome or inflict any harm on him/her.

4.

Ifá says that the person for whom this Odü is revealed shall not fall into the trap set for him/her by the world. Many people are conspiring aga¡nst him/her and they are watch¡ng him/her looking for the slightest opportunity for him/her to fall into the trap they had set for him/her. Some of his/her own blood are paft of these conspirators. His/her offence is that he/she is peforming the assignments given to him/her very well and with dedication. They are not happy with him/her that he/she is succeeding in his/her assignments. Ifá advises the person for whom this Odü is revealed to avoid going to visit anyone who is sick at this period. For those born by this Odü, they must enquire from Ifá and offer all appropriate gbg before ever venturing to visit any sick person. He/she must also avoid going to where someone has just died. Ifá warns that he/she needs to be very watchful in all his/her deeds. He/she must always have it at the back of his/her mind that people are watching his/her movements in order to look for opportunity to catch him/her.

832

II oturupon ue¡i Ifá advises this person to offer gbg with 1O cocks, one long staff, 1O neddles, 1O nails and money. The needles and nails would be driven into the staff half-way and the staff is to be placed besides Epü after the qbg had been offered. On these, a stanza in this Odü says: Asln nllf'gnu gbÉ'sa lgángin éér0n fgnu fOyg Ejo lófqnu pQkun atarl Dlá firn lfa-ogqrq Tff g'glgtan Olú-Igbó fbg niwQn nl kó wáá ie

Translation Aln, the Smelly Rat, uses its mouth to dig holes Andlgángán éérün, the Black Ants, use their mouths to search for food The snake has its mouth atthetip of its head These were lfá's messages tolfa-Dggre The child of He was advised to offergbg

Ohl-Igbó

r

Ifa-OqEre was the first son of Ohl-Igbó. He was very close to his father. Ohl-Igbo was the spiritual undeftaker for all the animals in the forest. When he died, his son, Ifa-Deere took over. He was doing allthe works as effectively and efficiently as his late father. For this reason, many people were not happy with him. This included some of his own brothers who felt that why must it be only him who must be receiving all the honours that were due to the whole family. His brothers joined other people outside and conspired together to eliminate lfa-Dgqre. They went and planned with fkün, The Leopard, to eliminatelfa-OEqre. One day, the animals came to announce the death of fkün to him. He was told to come and perform allthe rites on the remains of fikün before he was given a befitting burial. While they were saying this, something kept telling lfa-Oqqré that all was not right. As a result of this feeling, he went for Ifá consultation in the home of the group of Awo mentioned above. The Awo told him to beware of conspiracy. He was informed that there was a grand plan to eliminate him. He was warned to be very careful. He was also told that his own blood relations were among the conspirators. 833


The Awo told him to offer gbg as stated above. He complied. After this, they handed over the staff to him and they told him to use the staff to prick any dead animal with all his might three times before moving close to the corpse. He thanked the group of Awo and leftforthe home of Fkün. When he got there, he saw all the conspirators in front of the home of f kün. They urged him to move in quickly and begin the rite. He went in with the staff. But instead of moving close to fkün, the Leopard, he began to chant IyQrQ songs thus:

Ónl9kúno Aslnrln nnll fgnu gbg'sá éyin ni mO ¡1 perl.....hgn! Iráá mir lgángán eérun nll fgnu fQ'ye........hqn! EjO nll fgnu pQkun atar|.......... Hgn! Dlá firn em¡ Ifa-DQQré Tll g'glgtan OIU-Igbó...,...,., Hen! Erin kúr lfa-Oggre tüú .......hgn! Iráá mi, EfQn krl, Ifa-Oqqre türl.....hgn! WQn nl kl lfe-Deeréwáa g'oro fkün o.....hgn! fyln-éyln láá g'oro ilé e wa....hgn! fyln-é,yln B'ájá ñ gb'akq o p'eylnda o Olóbllrl po!

Translation AlnÍn nlff f'gnu gbS'sá, lcallon

you.....hen! Igangan eérun rftif'gnu fQ'ye, lsummon you......hen! EjO lfÍ f'gnu pQkun átáÍ, I callon you.....hen! You were the Awo who cast Ifá for melfá-DQQré The son of Olú-Igbó..... hen !

When Erin,

the

Elephant died,

Ifa-Deeré

pedormed the funeral

ritess,..,hen! And when EfQn, the Buffalo died, I performed the funeral Rites.....henl Now they call me to come and perform the funeral rites for [kün, the Leopard....hen! This rites is complicated This rites must be performed by stepping backwards in form of retreat

olóbff When dogs make love, theyturn their backtoeach other

834

i!

otu*pon u"j¡

olóbfÍ As soon as he said this, he pricked fkün with the staff with all his might;

first

time, second time, and before he did the third one, fikün shook his body! When lfa-Oqqre saw this, he withdrew tactically and ran to Qrtlnm)lá's home. He narrated what he experienced to Qrrfnm)lá. Ifa-DEgre was advised not to go home directly. He was told that his enemies would surely be waiting for him at home. He was also told that before he entered hls home, he must "greet" his home. If anyone was lurking anywhere in his home the person would answer him. If anyone answered, he must not enter the house; but if nobody answered, then he could enter. When he got to the house, everything looked very quiet. He nonetheless did as QnlnmIlá had advised him. He chantedlyQrQ thus: perl.....hqn! Iráá mir lgángán eérun nll fgnu fQ'yg ........hgn! EjO nll fgnu pQkun átád........,. Hgn! Dlá firn em¡ Ifa-DQeré Tll 9'glgtan Olú-Igbó........,. Hgn! Erin kúr lfa tr¡u ..,..,.hen! Iráá mi, lfQn krr,Ifátüú.....h9n! WQn nl kl lfa-Dqeréwáa g'oró fkün o.....hgn! Onllé mi, bl mo bá re'bi ogrtn gdún....hgn! Bl mo bá r'ájO ogü mé.fá o ...,...hqn! Bl mobá késl'léa máa jemio...,...hgn! Bl'¡é O bá dá mi l'óhun ó tán nmáa lo o ótan nmáa lg o héhéé Bl'lé 0 bá dá mi l'óhün ótán nmáa lg o Orúnmllá oh! Bl'lé O bá dá mi lóhün ótán nmáa lo o As{nrf n nnll f'gnu gbg'sá éyin ni mO ñ

Translation Alnfn nlff f'gnu gbQ'sá, lcallon you.....hen! Myfellowlgangan eérun fii f'gnu fQ'ye, ......hen! EjO rff f'gnu pQkun átár{, lsummon you.....hen! You cast Ifá for melfa-OEgre When Erin died, I peformed the rites....hen! And when Efon died, I peformed thefuneral rites.....hen! Now they ask me to perform the funeral rites for fkün, the Leopard....hen! If I travel for 20 years....hen!

835


Even if I wend forsix months.....hen! If I call on my house itwill reply me.......hen If the house fails to answer me, then let me go back......hen If the home refusesto answer me, then I will return to where I am coming from......hen!

When the Leopard, fkün, heard this, he became confused. If he did not answer Ifa-Oqqre, then )fa-Oqgre would not enter the house. lfaDQQré refused to enter, fkün would not be able to lay his hands on him. For this reason, Fkün answered from the house "Ooooh"! ! !

If

As soon as Ifa-OgQré heard this, instead of entering the house, he chanted

anotherfyere song thus: Astnrln nnll fgnu gb€'sa éyin ni mó ñ perl....,hgn! Iráá mir lgangan eérun nff fqnu fQ'ye ........hgn! EjO nfl fgnu pQkun átárf ...,...... Hgn! Dlá filn emi Ifa-OQQretll g'gloJan Olú-Igbó...,..hen! Tll 9'glo, tan Olú-Igbó.......... Hgn! Erin kúr Ifá tür¡ .......hgn! ffQn krt, Ifá türt.....hgn! WQn nl K lfe-Deeréwáa g'orO fkün o.....hgn! Onllé mi, bl mo bá re'biogún gdún....hgn! Bl mo bá r'ájoogü mefa o.......hgn! T'émi bá ké sl'lé a máa je mi o.......hgn! Bl'lé O bá dá mi l'óhün ó ütn nmáa lo o ó t¡n nmáa lg o héhéé Bl'lé O bá dá mi l'óhün ó ütn nmáa lo o Orunmllá oh! Bl'léO bá dá mi lóhün ót¡tn nmáa lg o Ilé ma ti dá mi l'óhun, ót¡tn mo lg o.....hgn Ótan moloohééé Ilé má ti dá mi l'óhun, ó tán mo lg o.....hqn gn¡nm¡la hoo Ilé ma ti dá mi l'óhun, ó t¡ln mo lg o...,.hgn

Translation Alnf n ntflif'gnu

gbg'sa, lcall on you.....hen! Myfellowlgangan eérun rff f'gnu fQ'ye, I summon you here ......hen! EjO lff f'gnu pQkun atari,lcallyou.....hen! You cast Ifá for me Ifá-DQQré the son of Olu-Igbo.....hen!

836

ll

otr*pon u"¡i

When Erin died,I peformed the rites....hen! When Efon died, I performed the funeral rites fkün.....hen! Nowthey ask me to peform the funeral rites for fkün, the Leopard....hen! If I travel for 20 years....hen! And if I went for six months.....hen! If I call on my house it had never answered me before.......hen If the house fails to answer me, then let me go back......hen If the home refuses to answer me, then I will return to where am coming from......hen! Nowthe house has given me an answer, I am going away! Oh Orunmila I praiseyou The house has given me an answer, I am running away! Oh Orunmila I praise you The house has given me an answer, I am running away!

That was how Ifá-DQQre used Ijasa (Iygre) to explain what was happen¡ng in his house and to tell [kün, the Leopard that he would not enter the house because he had detected that Fkün was hiding there. Ifá says that the enemies of the person for whom this Odü is revealed shall be overcome. He/she shall be able to see through their consp¡racy and evil design and shall come off triumphant. Asln nfl f'gnu gb€'sa Igangan éérün f'gnu fóyg Ejó lóf'gnu pQkun atarl IXá firn lfa-oeere Tff g'glgtan Olú-Igbó $bg ni wgn nl kó wáá ge Ó

gb'6bo, Ó rú'bg

Kó pé, Kó jlnna F wa bá ni l'árüúgQ ogun

Translation Aln, the Smelly Rat, uses its mouth to dig holes AndIgángán éérün, the Black Ants, use their mouths to searc forfood The snake has its mouth at the tip of its head These were lfá's messages tolfa-DgQrg The child of Olú-Igbó He was advised to offer gbg He complied

837

t


Before long, nottoofar Join us where we ach¡eve victory over adversaries

Ifá promises v¡ctory over adversaries for the person for whom this Odü is revealed. All the consp¡racy and evil designs of all his/her enem¡es shall amountto naught.

5.

Ifá says that there is the need for two people to offer the gbg of prosperity. They may be friends, husband and wife, brothers, sisters, parent and child or just colleagues at work. They must show love and understanding for each other. They must also eschew any form of bitterness against one another. Ifá advises the two of them to offer qbg with hruo pigeons each, two cocks each and money. They also need to feed each others Oí with one guinea fowl each. On this, Ifá says: Ipep€ idi lófara joakika B€e n¡ o leéSe bl akika Dláfitn Lakt¡üsa Tóun Ládogo jg ñ$'Qr€ fbg ni wQn nl kówgn wáá ge

Translation The barkof Iditree (Terminalia glaucescens) looks like akika Pangolin But it can never act like akika, pangolin This was lfá's message to Lákrf üsá Who was a bossom friend of Ládogo

They were advised to offer gbg

Lakúusa and Ládogo were intimate friends. They loved each other genuinely. They do everything together. They ate, drank and went out everywhere together. They wore the same dresses. They were like twins. They were also poor together. For this reason, they went together to the home of the Awo mentioned above for Ifá consultation: would they ever succeed in life? Would they be able to break the chain of povefty in their lives? Would they be able to achieve alltheir heafts'desires in life? The Awo told them that even though they were both suffering at that time, 838

li

oturupon uej¡

with They

they would soon sm¡le. They were told that they would be blessed fortune and financial success even beyond their wildest dreams. were however warned never to envy each other or harbour any ill-feeling against one another. They were also advised to offer gbg and feed each other's Of as prescribed above. Only Lákrlüsá complied with the advice of the Babaláwo. Ládogo said that he had no time for the silly advice of any Babalawo. Consequently he refused to offerthe gbg. Three months after Lakúüsa offered the gbg, people stafted to. notice that foftune had begun to smile on him. He was having more financial than ever before. When Ládogo noticed this, he stafted to give his friend both social and physical distance. He began to hate everything that his friend represented. He did not want anyone to mention his friend's name in his presence.

gain

i I

,

Before two years, Lákr1üsá had become very successful. Ládogo began to plan against his friend. One day, Ládogo went to inflict pain on his friend 'Lakúüsa. Hewascaught intheactand was putto shame.

lpgpq

¡d¡ ló f'ara BQ$ ni ó leé ge bl Dfá firn Lákrlüsá

jg akika akika

{

Tóun Ládogo jg ñg'qre Fbg ni wqn nl kó wqn wáá $e Lakúüse nlkán nl nbg léyin to nggbg Kó pé, Kó jlnná f wá báni nl jQbrlto Iregbogbo Erolpo,

EroQfa

Sni eni ñtrtn ge e

t

lá

!

Tlinu fil bl'ni o?

Translation The bark of Idi tree (Terminalia glaucescens) looks like akika, Pangolin But itcan neveract like akika, pangolin This was Ifá's message to Lákrtüsá Who was a bosom friend of Ládogo Theywere advised to

offerebo

t 839


Only Lákrlüsa complied by offering the gbg Before long, nottoo far Join us in the midst of all Ire in life Travellers tolpo and Qfá When one's colleagues succeeded How come one is angry over it?

Ifá says that this person will succeed whether or not his/her colleagues love ¡t. Nobody can stop his/her succeess as long as he/she compl¡es with allthe instructions of Ifá.

6.

Ifá says that the person for whom this Odü is revealed needs to have a change of attitude so as to have people close to him/her. His/her attitude is driving people who could be of ass¡stance to him/her away from him/her. On the other hand, the person for whom this Odü is revealed needs to advise his/her relative to change his/her attitude in order to have people around him/her. This relative may be his/her brother, sister, cous¡n, parent, child, friend or even neighbour.

Ifá advises this person to offer gbg with three cocks and money. He/she also needs to feed Egu witn one cock. No matter what he/she uses as gbg material or even materials for feeding Fsü, he/she must change his/her attitude for better. He/she must behave in accordance with the socially accepted norms. If this is not done, all the money and effo¡t spent on gbg will amount to a waste. On this, Ifá says: QgbQn nfi pekótOóran'ni Wéré kff gbeé ran gmqénlyán

Dláfirn Qtgnporo Tll ggmglya Ere Fbq ni wQn nl kó wáá Fe

Translation It takes long for one to be impacted with wisdom It is easy and quickerto imbibe foolishness This was lfa's message to QtgnpOro The blood brother of Ere He was advised to offer ebo

840

iI

oturupo, u"j¡

Qtgnporo and Ere were born by the same mother. They were known everywhere ¡n town as brothers. People knew Ere as very amiable, easygoing, likeable and level-headed. Conversely, Qtgnpóró was known as a wicked, selfish, callous and a hot-headed person. One day QtgnpOrO went for Ifá consultation because he was unhappy that nobody seemed to love him in his community. The Awo told him that his problem was that of his attitude. All he needed to do was to understudy his younger brother Ere and behave the way he was doing. He was also to offer gbg as stated above and feed Egu witn one cock. Qtgnporó could see no reason why he should emulate anyone - least of all his own younger brother.

During the Egungun festival of the village, all the people in the community rallied round Ere and he was the centre of attraction. All the villagers were running away from Qtgnporo because of his wicked character. QtQnporo burst into tears when he saw the crowd following his brother. He had nobody behind him. The elders in the village told QtgnpOrO to have a change of attitude so that he too could have followers like Ere his younger brother. Alas! It was too late for Qtqnporo. He lived miserably for the rest of his life. qgbQn nll pq kótóó ran'ni Wéré kff gbeé ran gmq énryan Dtáfi¡n Otgnporo Tll ggmgIyá Ere fbg ni wqn nl kó wáá ge Ó feü oJrln gbebq, ó fi tosl daa nü Qtgnporo pá'wá dá

Kóolél'éni l'é,yln bf Ere

Qtqnporo

Translation Ittakes long foroneto be impacted with wisdom It is easy and quicker to imbibe foolishness This was Ifá's message to Qtgnporo The blood brotherof Ere He was advised to offier gbg

turned deaf earto the advice OtgnpOrO please have a change of character Foryou to have followers like Ere He

{,,

841


Please change your charccter for good

Ifá says that he will not allow this person to live a miserable life. He/she however needs to have a change of character so that people will move close to him/her and he/she will not live a lonely or isolated life.

7.

Ifá says that there is the need for a group of people to offer gbq against being misled by someone who claims that he/she has the understanding, exposure and/or experience to give them advice. Ifá says that the advices which this person has been giving this group are

responsible for the problems and/or crises which the group are having presently. There is the need for this group to identify this person and review its relationship with him/her. If he/she gives the group any further advice, it must be ignored. As a matter of fact, this person must be given reasonable distance from the group.

Ifá advises this group to offer gbg with three matured he-goats and money. They also need to feed Egü with one he-goat or cock. On these, Ifá says: Adá bldl¡ Fañsa Dlá fi¡n Qrünlójqlgbln wgn nl kl wQn rúbg Qml iwgn

Translation The cutlass with its broad base Thatwasthe Ifá castfor 165 snails When they were advised to offer gbg for them to live long

The 165 snails were living miserable lives. They used to die violently. They tried to find solution to their problems all to no avail. They therefore went for Ifá consultation in the home of the Awo mentioned above. The Awo told them that all their problems would soon become things of the past. He informed them that they were being misled and that was why they were havlng those problems. He advised them to identiff the person who was misleading them and run away from such person. He also advised them to offer qbg as stated above. They complied. They promised themselves that

842

Il

oturupon uej¡

they would identiff the person misleading them and run away from him/her. te Ene nfi m'qna ge gbáá Nff m'Qná ge gbürl Dláfiln Ifá-dQQrQ Ttl geQrglgbln f bo nl wQn nl kó wáá Se PQ tepé,

Translation The wet mud on the road makes the path very slippery and dangerous to trek That was lfá's message to Ifá-dQQrQ Who was the friend of the 165 snails He was advised to offer gbq

the friend of the 165 snails. The snails saw him as a big brother and great adviser. They relied on his counselling. Any advice he gave them was what they would follow. Unknown to the snails, he was the one who was misleading them because he had a deep-seated hatred for Ifá-dQQrQ was

the

snails.

(

One day, Ifá-dQQrQ went for Ifá consultation in order to determine if he would succeed in eliminating allthe 165 snails. The Awo told him that he was like the wet mud on the road which made the path of other people slippery and dangerous. The Awo advised him to stop his bad attitude so as to avoid being exposed and disgraced. He refused to comply, telling the Awo that the reason why he came was to be able to eliminate all the snails and not for any Awo to advise him on to how to a change of character. He Ieftthe home of the Awo with

anger.

have

{ 1

Meanwhile, Ifá-dQQrQ had two hands, two legs, mouth and allother pafts of his body complete. The snails had no hand, no leg, except their mouth. They use their mouth to eat, talk, climb and walk.

Anytime that Ifá-dQQrQ saw any snail climbing a tree, he would wait patiently for the snailto reach the top of the tree before calling the snail. If the snailtried to answer his call, the snail would falldown from the tree

and

843

(

lfa Dida: An ¡nvitat¡on to lfa Consultat¡on

die violently, If a snail was eat¡ng, Ifá-deQrQ would wait until the snail attempted to swallow the food, he would then call the sna¡|. If the sna¡l attempted to answer, the food would enter the wrong passage and the snail would die a violent death. Al! the remaining snails gathered together in order to deliberate on the cause of the problems. Eventually, they realised that it was their big brother Ifá-dQQrQ who had all along been responsible for their violent deaths. There and then, they concluded that any time that any of them was called by Ifá-dQQrQ, he/she must never answer. They must do it in such a way that Ifá-dQQrQ must know that they deliberately refused to answer him. They also concluded that nobody among the snails must listen to, or follow his advice again.

Anytime Ifá-dQQrQ called on any snail, he would simply be ignored. If he asked the snail why he/she had refused to answer his call, the snail would take his/her time, finish whatever he/she was doing before telling Ifá-dQQrQ never to call him/her again. It did not take long for Ifá-dQQrQ to realise that he was no longer needed by the snails. He quietly left their midst in shame. Adá bldli$añqe Dlá filn Qrunlojglgbln won nl kl wQn rúbg Qml i wgn WQn gb'Qbo, wQn rú'bg PeJepqteQná nll m'qna gegbáá Nll m'Qnagegbütt

IXáfiln Ifá-DQQTQ Tll geQrQlgbln Ebo nl wOn nl kó wáá 9e Ó kg'tl ggboyin s'qbg Ñjq lfá-Deerq má eé pé ml mq

fnu tl mofi rt fQ'hün Nimofi ttjqun o Ifá-D$QrQ má eé pé ml mQ Fnu tl mofi ñfghun Nl mofi ttgun'gi o

Translation The cutlass with its broad base

Ii

oturupon ue¡i

Thatwasthe Ifá castfor 165 snails When they were advised to offer gbg for them to live long Theycomplied The wet mud on the road makes the path very slippery and dangerous to trek That was lfá's message to Ifá-DQQTQ Who was the friend of the 165 snails He was advised to offer ebo He refused

Ifá-DQQre, don't call me anymore It is the same mouth that I use in talking Which I also use in eating Ifá-DQQre, don't call me again It is the same mouth I use in talking Which Ialso use in climbing

Ifá says that the person respons¡ble for the problem of a group shall be exposed and putto shame. Conversely,Ifá says that if the person for whom this Odü is revealed is the one responsible for misleading a group through his/her bad counselling, i he/she needs to stop, lest he/she ¡s exposed and disgraced.

8.

Ifá says that even though the person for whom this Odü is revealed has the tendency to be misled through bad advice, nonetheless, he/she cannot live alone. He/she still needs other people around him/her to associate with and take useful advices from. All what he/she needs to do is to find out the type of friends he/she needs to associate with before he/she relies on them. He/she also needs find out regularly about all his/her friends and Ioved ones In order to ensure thatthey had not changed and become unreliable.

to

Ifá says that his/her destiny does not allow him/her to live a lonely life. He/she needs to be in the midst of people. He/she must also be sociable. As he/she has a lot to gain from others, so also do others have much to gain from him/her.

845

i


Ifá advises this person to offer gbg with two rats, hro fish, two hens, two cocks, two guineafowls, hro pigeons and money. He/she also needs to feed Fgb€ with all fruits available at that period in his/her environment. On this, a stanza in QlqgbQn-Mé| says:

Igbgnwo nll tl kékeréyg kókó Ojo p'abahun t'Qwü t'asg Ojo Qsán nff m'óde yq tqréJereterÉ Dlá filn Baba-A-gbó-l'gnu-bl-Akika Igbati O rtgeohun gbogbot'Qkan Oyg'rl f;bg nl wqn nl kó wáá ge

Translation

'

The elbow had its knot since the time it was small and young The rain falls on the toftoise together with its shell The rain thatfalls in the day makesthe ground veryslippery These were lfá's declarations to he-whose-mouth-is-as-strong As-akika-tree When he did manythings without succeeding in any He was advised to offerebo

Baba-A-gbó-l'Qnu-bi-Akika, the man whose mouth is as strong as akika tree had made up his mind never to socialize with anyone any longer. He had once done so but he was betrayed. For that reason, he vowed never to have anything to do with anyone aga¡n. He chose to live alone. He had no wife, no child, and no friend. He moved away from even his own blood relations.

When he began to live alone, his situation, instead of improving, was getting worse by the day. He would work from morning till night and yet there would be a lot of work left behind undone. He would sweep the ground of his room and his surrounding; he would wash the plates, his dress and his room; he would prepare his food and before he finished, he was already late to go to his farm. In the farm, he would clear the grass, make heaps for planting, wet the crops, dress the heaps and tend the farm all alone. Before he finished the day's work, it was already time to return home. At home, he needed to wash the cooking pot that he used in the morning and before finishing, it was really dark! Many nights, he would 846

II

oturupon uej¡

sleep without food. Many days, he would not be able to do half of the work he needed to do in the farm. His farm became the home of rodents which ate up his crops. Year in, year out, he could not harvest up to half of the crops he planted on his farm. His situation was detriorating. His health

was also deteriorating. Tired of this, he went for Ifá consultation: what was really responsible for all his problems? The Awo assured him that he was the architect of his problems. He was told that he had refused to socialize with others. He was advised to offer gbg as prescribed above. He was also enjoined to socialize with others. He complied.

The next day, he woke up early in the morning and greeted everyone around him. The people were surprised. When he began to sweep the ground, a neighbour told his daughter to take the broom from him and help him sweep the surrounding. When he wanted to coolf another neighbour told his wife to go and assist him. He did everything more quickly than ever before. Soon he got a wife. They divided the work in the house and farm between them. when they had their children, the work became simpler still. Most household chores were left for the children to do and they concentrated on the workon thefarm.

Before long, foftune smiled on him. He was able to have a clear-cut direction in his life. He saw the benefits of socializing with other people. He became wealthy, he had his own spouse, he was blessed with children and he had a good comfoftable home. Above all, his toiling and tension reduced drastically. He then realized that those who had others around to share in their works and burdens needed not to have strong mouths and strong handsto do and carrythem alone. IgbQnwo nll tl kékeréyg kókó Ojo p'abahun t'Qwü t'asg ojo qsán nll m'óde yQ tQr$tQre, tere

fitn Baba-A-gbó-l'qnu-bl-Akika Igbati ó rt$e ohun gbogbot'qkan Oyg'rl lbg nl wqn nl kó wáá 9e Ó gb'gbg, Ó ru'bg Ero lpo, Ero Qfa Dlá

847


A kff má ma á rQ'ni

wl'rán

Kátún gbó l'énu o

Translation The elbow had its knot since the time it was small and young The rain falls on the toftoise together with its shell The rain that falls in the day makes the ground very slippery These were lfá's decla rations to he-whose-mouth-is-a -Strong-as-akika-tree When he did manythings withoutsucceeding in any He was advised to offer gbg He complied Travellers tolpo and Qfa lands We cannot have those who will share in our thoughts, works and burden And yet have strong mouth and hands

Ifá says that the person for whom this Odü is revealed shall be blessed with people who shall assist him/her and share in his/her thoughts, works and burdens.

9.

Ifá says that a man is either dating a lady here with the intention of marrying her or that they had moved to the stage of introduction or even marriage. Ifá says the lady in question is very jovial and generally loved by all. Ifa warns aga¡nst marrying this lady because as jovial as she is, she is not the type whose mind can eas¡ly be known. She will use her genial attitude to deceive everybody and when she is ready to pack up the affair, nobody will suspect her. When she eventually leaves, it will be a grave disaster for the husband and his relatives. This lady will do the husband-to-be no good at all.

Ifá advises this man to offer gbg with two guinea fowls, two cocks and two hens and money. On this, Ifá says: Ká$e'g¡ nl'gbó Ká rüú nl'dübrtwo'hl üáfitn Ejl-Otrtrrt Baba ñ lqq q'gkg lrfn fbq nl wqn nl kó wáá ge

848

f¡

ii

oturupon tvte¡i

Translation To

cutwood in the forest

And carry it sideways to the town This was lfá's message to E¡)-OtUrrf

When going to marry fÍn, Laughter, as wife He wasadvised to offerebo

E¡)-Oturu was very hardworking. He was also an accompl¡shed Babaláwo. When it was time for him to get marr¡ed, all the members of his family were on the look out for a suitable wife for him. Before long, they saw fr'in, Laughter. She was very beautiful, very jovial, she was always smiling. Everybody was in love with her. When E¡T-Otr:rU saw her, he was overwhelmed with love. When it was time for marriage, they went for Ifá consultation, not to enquire about the attitude of the woman, but to know what they needed to do in order to make the wedding day successful.

During consultation however, the Awo warned that nothing good will ever come out of that relationship. He warned them not to continue with the affair. He even urged them to call everything quit as all he could see was pain and sorrow atthe end of the day. Those who went for Ifá consultation were convinced that the Awo had either gone mad or envious; and must be looking for ways of spoiling E¡t-Oturu's joy. They simply ignored him and theywentahead with the wedding preparations. The wedding day was grand. All the movers and shakers of the society were present. They all blessed the couple. The first three months was bliss for the couple. Everything went smoothly. After the third month, trouble stafted for E¡T-Oturu. fÍn was no longer cooperating with him. She no longer obeyed him. Anytime he talked, she would simply smile and ignore him. If he shouted at her, all his relations would be angry with him that he was not treating his genial wife with the respect and love she deserved.

In the home of E¡)-Oturú's relatives, ff n was always at her best. She would smile, joke and greet all the relatives with respect and love. They were all in love with her. At home however, there was nothlng that E¡)-Oturu did that ever satisfied her. If she asked for anything, it would be what E¡)849

lfa D¡da: An inv¡tat¡on to lfa Consultation

Oturrr could not afford. If he told her that he could not afford it, she would simply smile. If he looked for money elsewhere to buy those things and give to her, she would simply smile. At a stage, it was not easy for EJiOturu to know whether or not his wife was happy. His wife was never helping at home. She had no time to cook or wash his clothes. If he complained, she would simply smile. Nothing would change her mind to do it.

One day, Elt-Otrlrrl woke up to find that ffn had left the house. All his relatives pounced on him, accusing him of frustrating the woman. Nobody was ready to listen to him. He cried and cried. He lost his happiness, his home and his credibility. By the time his relations realised the true position of things, itwas alreadytoo late. Ká g€'g¡nl'gbó Ká rüú nl'dübrlwg'ltt

Dláfún Ejl-Oturu Baba ñ lQqg'gkg lrln Fbq nl wqn nl kó wáá fe Ó kg'tl Qgbghin F'ebg Egü álru, Ego eftü F o rlfá ijghun ni bl

tl

¡r99

o

Translation To cut wood in the forest

And carry it sideways to the town This was lfá's message to E¡)-Oturr: When going to marry ffn as wife He was advised to offer gbg He refused to comply Refusal to offer gbg and heed advice See the terrible consequence.for those who had refused

!

Ifá says that the person for whom this Odü is revealed shall not suffer selfinflicted pain if he listens to the advice of Ifá. Conversely, Ifá advises a woman about to get married to have a change of attitude so that she will not cause pain to her would-be husband and all his relatives and loved ones. 850

ÍX orr*ron r"¡,

10. Ifá says that there ¡s a woman where this Odü is revealed who had once been marr¡ed into that home but who had left the home due to one form of disagreement or the other. This woman is planning to return to that home. Ifá says that if this woman returns, there is no problem. On the other hand, if she is not allowed to return, there is no problem. Ifá says that this woman had learnt nothing and had forgotten nothing on the reasons that sent her out of that home. If she returns, Ifá says, she will continue to behave exactly how she had been doing before she left that home. Her attitude will not change one bit. If this is acceptabletothem where this Odü is revealed, then all is well. If not, there is the need to have a sober reconsideration and deep reflection before the woman is allowed to return into that home. On the other hand, Ifá advises a woman who had once married into

a home but who had left the home to have a change of attitude before venturing to return into that home. This is because she had not learnt the real reasons that sent her packing from her matrimonial home in the first place. If this lesson is not learnt, she will more likely than not encounter the same problem and she will have no suppoft where she is going. This will chase her out of that homethe second time.

There is the need to offer gbg with one he-goat, cosmetics of various kinds, camwood, cream, lotion and so on and money. There is also the need to feed the lbeji, the Twins Divinity. On this,Ifá says: Otúrú pgn méjl g,ñúrt Dlá fitn Fyelé QwQwQ Tl ñpadá lg sl'lé gkg OwUrQ pbg nl wqn nl kó wáá ge o

Translation Otúrú straps two babies firmly on her back Ifá's message to fyglé QwQwQ, the Beautiful Pigeon When returning to herfirst husband's home She was advised to offer gbg

851


Fyglé Qwewe, the Beautiful, Pigeon was an epitome of beauty. She was the center of attraction everywhere she went. She was also very conscious of her beauty. Anywhere she went, she was always with a cosmetics bag containing cam-wood, coconut oil, Laali (Lawsonia inermis) etc. Her hair was always plaited. Her dresses neat and elegant with sandals to match. When she was ready for the marriage market, there were many suitors contesting for her hand in marriage. When she eventually picked one suitor as her husband, the wedding was wellattended.

As soon as she got married however, trouble stafted. She made it abundantly clear to all, that she had come to marry her husband alone, and that she was not interested in any member of her husband's family. As a matter of fact, she saw them as people who interfere in their matrimonial affairs. She treated her husband's relatives shabbily and she had no respect for any of them. One day, there was a little misunderstanding between fiyglé QwQwQ and her husband. The relatives came for settlement. Fyglé QwQwQ was very furious with them. She spit on her mother-in-law's face. She tore the dresses of her father-in-law. She slapped her Elder-brother-in-law. It was a big fight. She accused everyone of fomenting trouble for her and her husband. She said that her husband's relatives were fond of poking their noses into what did not concern them. At a stage, she yelled at everyone present and stormed out of the house. She promised herself never to return to that home again.

When her parents heard of what had happened they were very ashamed and furious with Fyglé QwQwQ. They sent many emissaries to go and apologise to fyglQ's husband's relatives. It took two years for normalry to return. Eventually, a day was set aside for formal reconciliation.

of fiyglé's husband were seated, awaiting the arrival of [yglé. All of them agreed that Fyglé must have On the appointed day, all the relatives

learnt her lessons and that she would turn a new leaf hencefofth. When Fyglé arrived, she came with her friend. She did not wait for her own relatives to accompany her to her husbands home. When she entered the

II otrrupo, uej¡ house, they noticed that she was all made up. she was smelling of fragrance and she painted her legs and face with osun, cam-wood. she saw her husband's relatives and simply ignored them. She proceeded straight into her husband's room and slammed the door close with all her might. Her husband's relatives looked at each other and shook their heads. One of them stafted to sing thus: Sé ká le mg pé Fyele ñ g'oge Sé ká le mq wlpé $yQlé ñ g'oge Fyglé K'osün ó wg'|é t'gkg 9é ká le mg pe Fyele ñ g'oge

Translation Is it for us to realise that Fyglé is trendy Is it to establish that fyqlé is fashion-conscious Fyglé rubbed her bodywith Osun, cam-wood and wentstraight to her husband's room Just for us to know that fyglé is fashionable

They all concluded that Fyglé had learnt and forgotten nothing. Oht rú pgn- Méjl gl r¡gl rl Dlá f¡ln Fyelé QwQwe Tl ñpadá lg sl'lé gkg OwúrQ f bg nl wQn nl kó wáá ge o

ó kg'tf Qgbgnhln s'€bg Fé ká le mg pé fyglé rt g'oge Fyglé K'osun ó wg'lé t'gkg Fé ká le mg pé fyglé ñ g'oge

Translation Otúrú strapps two babies firmly on her back Ifá's message to fiyglé QwQwé When returning to her first husband's home She was advised to offer gbg She refused to heed the advice Is it for us to know that fyglé is fashionable Fyglé rubbed her body with Osun and went straightto he husband's room Just for us to know that fiyglé is fashionable

853


11.

Ifá says that the person for whom this Odü is revealed should not think that he/she is wiser than everybody. Ifá says that even though it is true that he/she is wise, he/she needs to recognize the fact that other people are also wise and some of them are probably more knowledgeable and/or wiser than him/her.

Ifá says that this person had done something or is doing something presently and is congratulating himself/herself because of the wisdom which he/she had applyto it. Ifá says that even with what he/she had done or is doing, he/she still needs other people's wise counselling in order for him/her to succeed. Ifá recommends the gbg of humility for the person for whom this Odü is revealed. In this stanza, no material gbg is required. He/she only needs to consult others and seek wise counselling before concluding on what he/she had done or is doing. On this, Ifá says: 9lQgbQn wQn O ta kókó omi s'étl aqg Omgrán kan O mo'ye éépQ ilQ Arlnnáká ko de'bi ona gbé pgkun Dlá fitn Alábahun Ajapá Nljq tl ñ k'ógbQn r'or{ opg réé kq sl

Translation The wise cannot tie water into a knot with a cloth, The knowledgeable cannot know the number of sand grains o the ground The traveller cannot reach where the road ends These were lfá's declarations to Alábahun Ijápá When he gathered allthe wisdom on eafth and was going to hide it on top of a palm tree

Alábahun Ajápa, the Tortoise, was a very wise person. At a point, he believed he was the wisest person that Olodumare had ever created. One day, Alábahun Ajapá thought that he could become the richest person on earth if he gathered all the wisdom on earth and bottled it in a calabash. He planned that after this had been done, he would go and hide the bottled calabash (full of wisdom) on top of a palmtree. He ruminated that nobody 854

frl oturupon u.j¡ would be able to do anything w¡se without consult¡ng him. He planned to charge heavily for any wisdom that he would volunteer for anyone. He envisaged that people would be looking for him far and wide begging and

pleading, cap in hand, money in pocket for him to give them paft of the hidden wisdom. He was convinced that within six months, that he would not only become the richest man that Olodumare had ever created, but the most influential person on eafth. After concluding this plan, he decided to go for Ifá consultation. When the Ifá was cast, OtúrúpQn Mé;T was revealed. The Awo then informed Alábahun Ajapá that he had a plan in mind: the plan would only work if he soughtthe advice and wisdom of others. Consequent upon this revelation, Alábahun Ajapá was livid with anger. He thought he needed nobody's advice since he was the wisest person on eafth. He then rushed out of the babaláwo's house and promised himself that this babaláwo must be punished when he became rich. He concluded that he would never extend his wisdom to the babaláwo since he saw himself as the custodian of wisdom in the world. He then decided to go and hide the bottled calabash (full of wisdom) on

top of a palm tree and then announce to the world to come and consult him if they needed any advice or wisdom. Whoever failed to approach him was considered the most stupid man on eafth. On getting to the palm tree, he tied a rope round the bottled calabash and hung it round his neck with the calabash in front of his belly. He then tried to climb the palm tree to the top, but unfoftunately for him he was always failing down anytime he attempted to climb the tree. He tried several times from morning till evening but all to no avail.

Incidentally, Igbfn, snail was passing by and she saw Alábahun Ajapá attempting to climb the tree and falling down several times. Immediately she saw this, she realized that the positioning of the calabash in front of Ijapá was responsible for his failure to climb the tree. She took pity on Ajapá and decided to assist him by offering the advice on what to do in order to climb the tree successfully. She approached him and said: 'My friend, if you want to climb the palm tree with ease, change the position of 855

Ifa Dida: An inv¡tation to lfa Consultation

that bottled calabash. Put it on your back and then climb the tree'. Uapa attempted what)gbln, had said, and discovered that, to his chagrin, the palm tree was climbed withoutany difficulty. When he was on top of the palm tree, EgU Odara told him that'Ijápá, can'tyou see that)gbln, the snail, is wiser than you? With all the wisdom you have forced into this calabash, yet you were not able to climb the tree. It only took the superior wisdom of Igbin to tell you how to climb the tree with the calabash without any difficulty. W¡th all your wisdom, you will always bow to and follow the superior wisdom of)gbln, the snail'.

When Ijapá heard this, he realised to his disappointment that with all the wisdom he had bottled in the calabash, he had failed woefully. Outof anger, disappointment and frustration, he smashed, with all his might, the bottled calabash on the ground and it broke into pieces. QlQgbQn wQn Ota

kókóomi s'étl agg

Omgrán kan O mo'ye eepQ ilQ Arlnnáka ko de'bi ona gbé pgkun D,lá fi¡n Alábahun Ajapa Nljq ü ñ k'ógbQn r'orf opg réé kQ sl Fbp nl wgn nl ó wáá ge Njq qgbqn ti Ahun gbqn lyln niifi ntg lgbln 9gbQnotán l'áyé 9gbQn kü l'éyin

Translation The wise cannottie water into a knotwith a piece of cloth, The knowledgeable cannot knowthe numberof sand grains on the ground The traveller cannot reach where the road ends These were lfá's declarations to Alábahun Ajápá When he gathered allthe wísdom in the world and was hide it on top of a palm tree He was advised to offergbg He refused to comply With all the wisdom of Ahun, the toftoise He will always bow to and follow the superior oflgbf n, the snail Wísdom is notexhausted on eafth

going

856

t

o

Il

oturupon uej¡

Wisdom abounds everywhere

Ifá says that those who are w¡se should not think that others are not as w¡se as them or that they are fools. Nobody is a sole repos¡tory of wisdom.

L2.

Ifá says that youths should not think that they are wiser than their elders where this Odü is revealed. There is the need for youths to follow the advice of elders in order to avoid a situation where they could get lost. Ifá says that there are some youths where this Odü is revealed who consider the wise counselling of elders as either obsolete or irrelevant in the modern scheme of things. Ifá says that these youths need to change such perception if they do not wish to regretforthe restof their lives. Ifá advises the youths in question to offer gbg with two matured

she-goats and borrow from the experience

and advice of the elders. They will use one she-goat to feed the Elders of the Night and use the other one to feed Ifá. On this, Ifá says:

Aslnwln nll pe'fá kOró Koyeeko nll w'éwu seésee já'na

DláfúnQsqOrqkun Dlá fún QsQOróde fibg nl wqn nl kl wgn wá qe

Translation Only a fool gives Ifá message without prior deliberation Koyééko rff w'éwu Feegee já'ná (alias) These were the Awo who cast Ifá for QsQ-OrQkün And also cast same for QsQ-Oróde They were advised to offer gbg

QsQ-Orqkün was a wise youth while Qsg-Orode was the experienced elder. QsQ-Orqkün was someone who believed he was so wise that he did not need the advice of anybody before doing anything. Whenever he wanted to embark on something, Qsg-Oróde, the experienced elders, would always advise him on the best strategy or approach but according to him, allthese pieces of advice given to him 857


by QsQ-Oróde were considered obsolete or irrelevant especially in the modern scheme of things. For instance, in the olden days, people usually cook soup and other things on a fire made with three stones (tripod) for perfect balance. QsQ-Orqkün decided that with his wisdom, he would cook his soup on fire made with two stones. He was advised against this act by QsQOróde, but he refused to heed the advice. He made his fire and put his soup on Unfoftunately for him, the soup overturned and

it.

spilled over on the night.

fire. Therefore he could not eat any food that

He then decided to go and fetch water in the well sunk in the family compound to at least drink some water before going to bed. Prior to this time, he had been warned to tread softly especially at night. As

he was walking furiously towards the well, he stumbled on a stone and before he could regained his balance, he fell into the well. Suddenly he made a loud noise that attracted the neighbours to the scene. On getting there, they met QsQ-Orqkün in the well crying for help. They immediately looked for a rope, threw it down the well and rescued QsQ-OrQkün.

After he was rescued and taken care ol he decided to take a stroll within the vicinity of his compound. While doing this against all wise gounsselling, he met lya-Afin on the way. Iya-Afin used to be the eligible spinster in the palace who had remained unmarried as a result of her arrogance. Everybody in the town had been warned not to be rude, confront or show any disrespect for lya-Afin. Anyone who failed to heed this warning would be ruthlessly dealt with. QsqOrQkün was also aware of this warning but he was totally convinced that he could manipulate his way out of trouble if there was any trouble between him and lya-Afin. For this reason, he had little regard for her. On this day, Qsq-OrQkün stumbled on Iya-Afin; but instead of him to apologise, he became arrogant and saw no reason why he should apologise to her. Iya-Afin immediately ordered the palace guards to deal with him. He was subsequently thoroughly beaten. When he was eventually released, he fumbled and got into

Il

otu*pon u"j¡

the manger where pon¡es were kept. As he was about to ride one of the ponies, he was warned never to ride but still, he refused to the warning. He rode on one of the ponies and unfo¡tunately for him, the pony threw him off and he landed with a heavy thud on the ground. He sustained injuries and was immediately rushed to a

heed

i

health care centre.

While on the way to the health centre, QsQ-Orode kept wondering why on eafth QsQ-Orqkün refused to heed the elders' advice as he believed that the advice was obsolete, irrelevant and unnecessary in the mordern times. To him he believed that he was the wisest. OrQkün was then full of regrets that he had not listened to Qsq-Oróde

Qsq-

i

and other advices of the elders. Aslnwln nll pe'fá kOró Koyeeko nll w'éwu $eeseq já'na D{á filn QsQOrqkr¡n Dláfirn QsQ oróde Qsq Orqkün oo rqra o ma d'gbQ sl'ná ó nl mo ri, mo ri ogbo QsO Orqkün rora ma jin si kánga Ó nl mo ri, mo ri ogbo Qsq Orqkün rgra ma kg lu lya-Afin Ó nl mo ri, mo riogbo Qsq Onqkün rgra o ma wg'Eto lbaaka Ó nl mo ri, mo ri ogbo Mo ri, mo ri ogbo Qsg Orqkün da'bgst'ná Mo ri, mo ri ogbo Qsq Orqkun jln sin kánga Mo ri, mo riogbo Qsq Orqkün kg lu lyá-Afin Mo ri, mo ri ogbo Qsq Orqkün wg'lé to lbaaka

t\

(

fyin ewelwoyl

Age ñkQcyln I'Qrán TlegeñgbQn ju'ni lg?l

Translation Only a fool gives Ifá message without prior deliberation Koyeeko rff w'éwu geegee

já'na 859

(


These were the Awo who cast Ifá for Qsg-Orqkün And also cast same for QsQ-Oróde Theywere both advísed to offerqbg QsQ-OrQkün, beware so that you don't spill soup in the fire He responded that he had already seen what they are saying QsQ-OrQkUn, beware so that you don't fall in the well He responded that he had already known whatthey are saying Qsg-OrQkün, beware so that you don't confrontlya-Afin He responded that he had already known whatthey are saying Qsg-OrqkUn, beware so that you don't ride on ponies He responded that he had already known whatthey are saying Qsg-OrQkUn then spilled soup on

fire

Despite that he had known what they said Qsg-OrgkUn indaveftentlyfell inside a well Despite that he had known what they said QsQ-OrQkU n, a lso confronted lya-Afi n Despite what he had already known Qsg-OrQkün entered and rode on ponies Despite what he claimed to have known Oh ye! Youths of nowadays How come you are taught a lesson

Butclaim to know morethan the elders

13.

Ifá says that the person for whom this Odü is revealed shall give birth to a babywho shall becomevery great in life. This baby, a male, shall fight for his parents and pun¡sh all those who might have cheated or maltreated his parents. He wil also save his parents for persecutions. Ifá says that the ch¡ld in question is a child of Ifá. There is the need to initiate the child into Ifá as soon as poss¡ble.

Ifá advises the person for whom this Odü is revealed to offer gbg with four rats, four fish, hruo hens and money. There is also the need to feed Ifá with two rats, hro fish and one hen. On these, Ifá says:

"

IbábáAwoEgúngún IkokonwoOró Gbangba I'Ogedengbé ñgawo I'awo Ilé Qrúnm¡la Dlá fún Ejl-Otrtru Tl nt'Qrun bQwá'léAyé

f;i

oturupon uej¡

fibg ni wQn nl kó wáá ge

Translation Secrecy is the way of EgUngun Closely guarded in darkness is the practice of Oró Openness is the way of Qrunmllá These were Ifá's messages to E¡)-OtUrU When coming from Heaven to Eafth He was advised to offergbg

E¡I-Oturu (OturupQn MéJi) had made all his preparat¡ons ¡n heaven in order to come into the world. He went for Ifá consultation. The Awo told him that he would succeed where he was going. He was advised that in order to make his emergence on eafth more dramatic, it would be better if he was born as a baby with all his faculties fully developed and functioning. He agreed. A very poor woman was chosen as the one to be E)-Otr:ru's mother. The woman became pregnant. She carried the pregnancyfor nine months. She gave bifth to her bundle of joy on the tenth lunar month. The baby was a male. When this woman gave b¡fth to her baby, there was nothing at home for hefto use; no money to buy soap, sponge food or any other thing to use for herself or the baby. As soon as she gave b¡rth to this baby, the baby began to speak; 'mother', said the baby 'I know that you have nothing to use at home now. Don't worry. Everything shall be well'. The mother could not believe her ears. She moved closer to the baby to be absolutely certain that it was truly the baby that was talking. The baby told her again, 'mother, do not be surprised or afraid. I am E¡)-Otún1. I have come to help you and my father, Please go outside into the nearby forest. You shall find two okete big-rats there. Take them and put them in a cage. Go and sell them at E¡)gbÓmgkün market'. She then proceeded to buy soap, sponge and some

other things that you need urgently now'. The mother was totally flabergasted. Whom would she tell that her day-old baby was speaking? She nonetheless went to the forest as instructed by her baby. She saw the two big rats, caught them and put them in a cage. She headed for E)gb0mgkün market in orderto sellthe rats. As soon as she reached E¡)gbómgkün market she was arrested for bringing 861

live okete big rats into the market in broad day light even with their tails on their body! (In Yorubaland, it is a big taboo to see a live big-rat in broad daylight. It is believed that this will bring disaster and untold hardship into that community. Those who arrested her matched her to the presence of the PárákOls. The PárákOls were the market adminstratiors.

The PárákÓyls at Elgbómekün market were Or0 and Egúngr1n. Anytime she tried to explain herself and her condition, she would be slapped into silence. In the end, the Párákóls confiscated the two live big-rats and ordered that she should be given a thorough beating. She was promptly beaten until she fainted.

When she regained her consciousness, she wept back home. His baby asked her what went wrong and she explained to him. She also explained that she was not given the opportunity to explain herself. E¡)-Oturrt instructed her to bath him with the sponge that she had at home which she had been using a long time ago. She went to beg for soap and she used them to bath E¡t-Oturu. After this, E¡)-Otúrú ordered Aláñtakün the Spider to line a thread from his mother's home to E¡)gbómgkün market. He held onto the rope and the Spider flew him to the market. He went straight to the Párákóffs. He demanded to know why his mother was punished without her being given the chance to narrate her own side of the story. The Parakoyis could not understand the impeftinence of a day-old babywho was asking them pointed questions. Being Egrlngun and Or0, coupled with the fact that this day-old baby was actually speaking, they had the feeling that they were dealing with an extra-ordinanry baby. They responded that they had no question to ask her mother since her mother deliberately planned to invite disaster into the land by bringing two live big-rats into the market. 'The beating she was given was merely a mild way of telling her never to do so again?' 'Do you know the condition under which she did it?', E;)-Otúrrl demanded. 'We do not know and we are not interested in knowing it', the PárákOls responded. Are you now saying thatthere is no circumstance underwhich

862

li

oturupon uej¡

a person may do someth¡ng that the society viewed strongly but which the person who did it might be judged with compassion?' E3)-Oturu asked. 'There is no such circumstance, as far as we are concerned', The Párákóls responded. When E¡l-Otrlrtt heard this, he ordered for three barrels of alcohol. He gave one to Egúngún, one to Oró and the third one for himself. He asked them to begin to drink so that they would know who would first get drunk and tired. The three of them commenced drinking. Before Egúngún and Oró could take one cup, E¡)-OtúrrJ had finished two cups. Egúngún and Oró feltthat it would be a shame if the baby finished his own barrel of alcohol ahead of them. They therefore stafted to rush their own drinks.

Unknown to Egtlngrln and Oró, as soon as they stafted drinking, E¡I-OIUrU had summoned the 401 lrúnmglQ who used to move from heaven to eafth and the 200 lrúnmglQ on the right, together with the 200 lrúnmglQ on the Ieft to come and join him in drinking the alcohol. In the actual sense, Egúngún and Oró were competing with 801 IrúnmglQ in drinking and not EJ|-Otr:rrt. Before long, both Egrlngún and Oró got drunk, they vomitted everywhere in the market. In their unsteady steps, they broke many things and they fell on the 0r'i9a of the market which they were the custodians. A few moments later, both of them slept off in the open market. They woke up the next day. When they woke up, E|-Otrtrrl said that they deficated the market and the Origa of the market. They would therefore be punished for that. They responded that it was due to the effect of alcohol that they consumed. EJIOturu said that nobody was interested in whatever they took since they did not give his own mother the opportunity to explain her own conditions too. He placed a curse on Egúngún, saying that as from that day, he would no longer be and administrator of the market, but instead, he would be doing his things in secret and not in open place Iike a market. He also cursed Or0 that nobody would be seeing her in broad daylight again but in the dead of the night and he would never be part of the market administrator anymore. As soon as E¡)-Otrtrrl said these, his curse were accepted and upheld by all the 801 IrUnmglQ present. 863


Ifá says that care must be taken before the person for whom this Odü is revealed passes any judgement. He/she must consider the circumstances under which such an event took place before passing his/her judgement. This is necessary so that he/she would avoid a situation where he/she would invoke the wrath of the lrúnmelQ on his/her head. IbábáAwo Egúngún lkokoAwo Oro Gbangba I'Ogedengbé il'pawo I'awo Ilé Qrunmllá Dláfiln Ejl-Oturu Tl nt'Qrun bQwá'léAyé Sbg ni wqn nl kó wáá 9e Ó gb'$bo, o rq'bg KOpé, KoÍnna Swáá bá ni l'árüúggogun

Translation Secrery isthe wayof Egúngún Closelyguarded in darkness isthe practice of Oró Openness is the way of Qrún mllá These were lfá's messages to E¡)-Oturu When coming from heaven to ea¡th He was advised to offer qbg He complied Before long and nottoofar Join us where we are blessed with victory

Ifá says that the person for whom this Odü is revealed shall be victorious. His/her child shall fight for him/her and all those who had either cheated him/her or are creat¡ng problems for him/her shall be stopped and sanctioned.

14. Ifá says that there are some people who are trying to frighten the person for whom this Odü is revealed. They were also telling him/her that he/she should not go out at a ceftain period because some people will accost him/her on the way and cause him/her bodily harm or dispossess him/her of his/her things. Ifá says that nobody could do him/her any evil. He/she has the full protection of Ifá. He/she

864

Ii

ot

rupon

u"j¡

needs to talk boldly and let everyone know that Ifá is his/her pillar of suppoft. He/she needs to let the world know that he/she relies absolutely on Ifá. By so doing, Ifá says nobody would be able to cause him/her a ny ha rm whatsoever.

Ifá advises this person to offer gbg with three matured he-goats and money. There is also the need for him to feed Ifá with one matured she-goat. On this,Ifá says: Ewé igbá nlf se onTyQ l'óf0 Ewe gmi nfl se olóore fttde Dlá fún Orrtnmllá WQn nl kl Baba ó má rln'de Oru mó Fbq nl wQn nl kó wáá Se

Translation The efferuescent nature of Igbá leaves makes it impossible fo itto be used to wrap salt The nature of gmi leaves confuses those who want to give th leaves out to others to use in wrapping salt These were Ifá's messagesto QrUnm)lá When he was being frightened never to go out at night again He was advised to offer gbg

In Ado-Eldtl, Qrúnmllá was very successful. He had established-a thriving Ifá practice. Apart from the fact that he was in high demand everywhere else, and because of the love he had for the people in this town, he had never contemplated moving to other lands to stay. He used to visit other places to help them but he would return to AdO-Ekiti. He was financially successful. Anytime he travelled to other lands, he used to return tdAdóEldti very late at night. Before long, some people were not happy with his success. They began to hatch diabolical plans to dispossess him of his hard-earned wealth. As this plan was going on, QrúnmIlá began to recieve information that he must be very careful because people were planning evil against him. After this, people began to warn him never to move at night because robbers planned to inflicton him bodily harm and dispossess him of his belongings.

When these information was becoming too incessant, Orrtnmllá became 865


very apprehensive. He tried to investigate who were behind it all. He learnt that the names that those robbers were us¡ng were Qká, Cobra; Sébé, Black Snake; Eré, Boa conscriptor; Paramq¡e, Rattle snake; and so When Qrrfnm)lá could not fathom all these, he went for Ifá

on.

consultation: Would he be able to overcome all these problems? During consultation, OtúrúpQn Mé¡T was revealed. Ifá assured Qrúnmllá that he would surely overcome. He was advised never to enteftain any fear as all evil doers rely on fear of their victims as a weapon against these victims. He was advised to be bold and to talk in a manly manner. Qrunm)la was assured that Ifá was solidly behind him. Qrtlnm)lá was told never to forget that Ifá is Leopard and Ikin, the Holy palm-kernel is Hyena. Leopards and hyenas had no fear for Cobras and Pythons.

After this, Qrúnmllá was advised to offer gbg as stated above. He complied. After this, he was full of determination never to give in to evil people. He spoke boldly and with full conviction that all evil doers were bound to fail. This newly-found boldness created fear in the minds of all those planning evil against Qrúnm)lá and most of them ran away. Those who chose to confront him lived to regret their folly for the rest of their lives. Ewé igbá nllseon'lyQ l'óf0 Ewegmi nffseolóoretáde DláfilnOrúnmllá WQn nl kl Baba ó má rln'de Oru mg Ifá náa nl rt'torl iklnni WQn nl nftorl Qmg Olé l'óru ni o WQn nl Qká 9mq Olé l'óru ni o Agbádrl,9mq Olé l'óru ni o Ere, 9mg Olé l'óru ni o ParamQlé, Qmg O|é l'óru ni WQn nl H Baba gakáaler gbg ni qlge

ÓgbQ'bgrÓ rrt'bg OrUnmllá nl tó bá $e'pé bl lge tOun bá ni AyamQ'pe bllgetO'un bá nio Ó nl Ifá ni Omlrán Ikin ni lkookó pnlkan O le pé kl Olórf gmg Ole ó má rln

866

i'l

oturupon ue¡i

Translation

.

The efferuescent nature of Igbá leaves makes it impossible for it to be used to wrap salt The nature of emi leaves confuses those who wantto give th leaves outto othersto use in wrapping salt These were lfá's messages to Qrrlnm)lá When he was frightened never to go out at night again Ifá asked, 'because of what?' They responded that it was because of robbers at night They said that Qká, the Cobra He is a robber at night And theAgbádrl, the Blacksnake He is a

robberat night

And Eré, the Boa Conscriptor He is a robber at night And even ParamQlQ, the Rattle snake He is a robber at night Qrunmllá was advised to offergbg He complied Qrúnm)lá declared that leftto him Ifá is Omlran, the Leoparo Ikin, the Holy Palm-kernel, islkookO, the Hyena Nobody dares to stop the head of robbers from going ou anytime he likes

Ifá says that nobody can stop the person for whom this Odü is revealed from go¡ng anywhere he/she likes. If people tried to stop him/her, they will failwoefully.

15. Ifá says that there is the urgent need for two people to offer gbg

them

aga¡nst the death of one of their male children each. Each of needs to offer the gbg with one matured he-goat and money. They will also add six bottles of palm-oil and 50 kolanuts each. On this,Ifá says:

t.

Ijan bl ljan Ijan willkl D,lá firn Ijálá Ttl ggmg Qdg

Fbqaikú nlwQn nl

kóSe 867

(


Translation Ijan blljan ) Ijan wlllh ) names of Babalawo They cast Ifá forljálá The offspring of Qdg, the Hunter He was advised to offer gbg against untimely death

Ijálá went for Ifá consultation in order to determine his success chances in life. He was told that he would succeed in life but he needs to urgently offer gbg against untimely death. Ijálá saw no reason why he should offer that gbg. He refused to do it and also failed to inform his father, Qdg. ljan bl ljan Ijanwillkl Dlá filn lygre Tff ggmg Qrúnmllá fbq aikú nl wgn nl kó ge

Translation Ijan UIjan Ijan wlllld HewastheAwo who cast Ifá forlygre The offspring of Qrúnm)lá He was advised to offer gbg against untimely death

Iygrg also went for Ifá consultation. He met a young girl and it was love at first sight. He wanted to know whether their relationship would be successful before he informed his parents so that formal steps could be taken towards marriage. That was the reason why he went for Ifá consultation. The Awo assured him that the relationship would be very successful and would be blessed with children. He was told that he however needed to offer ebg against untimely death. He was very angry with the Babaláwo who told him this. He refused to offer the gbg. He saw himself as very healthy and young. He also failed to inform his father, Qrúnm'llá.

th¡s,ljálá went to the forest for hunting. His arrow hit a buffalo. The buffallo fell. Unknown to l;ala , the Buffallo was not

A few days after

868

lX

otu*pon u"j¡

completely dead by the time he came close to the animal. The buffallo sprang up and hit Ijálá to death. At the last minutes of his life, remembered the advice of the Babaláwo. He died, full fo regrets.

he

(

On the next day,Iygrq went to the riverside to look for some herbs. As he approached the river a hungry crocodile attacked him, and broke his neck. The crocodile was consuming his corpse when people came to fetch water in the river. They chased away the crocodile and brought the remaining part of his corpse back to the village.

was

When Qdg saw the corpse of his son I¡ala , he wept and wept. He warned not to weep again but rather to apply Qdg dirge to lament the demise of his son. From that day, the dirge of Qdg and all other hunters was called Ijálá So instead of weeping when someone dear to them passed on, hunters would usel¡ala to lament such member's death.

i

.

In the case of Qrrfnm)lá, when he saw the remains of his son, he burst into tears. He was also warned never to weep when anyone died. Instead, he should use Ifa dirge to lament the passing away of any one close to From that day, all Awos use Iygrg to lament the death of anyone dear them.

him. to

¡

I

Ijan bl ljan

Ijanwillkl Dlá fitn ljálá

.

Tll +qmgQde A bü fitn lyere Ttl qqmq Qrúnmllá Fbg alkú ni wQn nl kl wqn wáá WQn kgtf Qgbgnyin Ijálá Qdqwá krt Qde rt sun ljala

sgbg

9e

í

\

IyQrQ ¡ó kr¡

L'Awottsün'yere IyQrQqkrln OlúfQ L'Awo ñsun o

Translation Ijan blljan Ijan wllild (

869

lfa D¡da: An inv¡tation to lfa Consultat¡on

They cast Ifá forljálá The offspring of Qdg And also forlygrg The offspring of Qrúnm'llá They were advised to offer gbg against untimely deaths They refused to heed the advice I;ala, the offspring of Qde died Qde used dirgeto lamentljah Andlygrg, the offspring of Qrúnmllá died

All Awos present used dirge to lament the passing away of

Iyere Iygre, the lamentation of OhlfQ was what

all Awos

were chanting

Ifá says that if a male child died where this Odü is revea¡ed, the parents are not supposed to cry. Instead, they need to use I¡ata or Iygre or both to lamentthe passing awayof their beloved.

It

is a taboo for a Babaláwo to cry when anyone Awo is expected to be chantinglygrg.

16.

died. Instead of crying, the

Ifá says that the person for whom this Odü is revealed must give all those older or higher than him/her their due respect. This notwithstanding, he/she must never bow his/her head for anyone.

Ifá also warns that the person must be far away from where he/she was born and must also maintain social distance from his/her blood relations.

Ifá says that he/she must never rely on any legary. He/she must never fight for it, he/she must never argue over it or be in contention

over any legary left behind by his/her parents.

If he/she is

voluntarily given, he/she can accept it, but he/she must not go and fightfor or claim his/her own poftion of the legacy. This is in orderto prevent him/herfrom being killed oversuch legacy. Ifá advises this person to offer gbg with one matured he-goat and money. On this, Ifá says: 870

ii

oturupon uej¡

Oku kú, ará Qrun ó sunkún OkUnrün gldlgbe nl ñbá lrán tantan r'Qrun Dlá fi¡n

If

Tll ggmg olóhun gbogbolgbá lwasE fibq alkú ni wgn nl kówáá 9e

Translation

When someone died, the inhabitants of heaven saw no reason to cry The infirm was going to heaven full of regrets These were lfá's messages to!1, the Tempest The offspring of the owner of all things of the olden days. He was advised to offer gbg against untimely death

I¡,

the Tempest, was a child of Ayé. His parents were the owners of all the things on eafth, without exception. I¡ naO many brothers and sisters. All of them did not likelf because of his great potentials. All of them wanted him dead even when their parent were alive. They could not do him anything because they knew thattheir parents would never accept it. When their parents died however, they began to plan how to kill him. I¡ too was not making matters easy for himself. He kept pestering his brothers and sisters to divide the belongings of their parents and hand his own share over to him. All his brothers and sisters did not want to give him any paft of the legacy. That was the more reason why they were planning his death. Convinced that his siblings were planning to cheat him, he went for Ifá consultation.

The Awo toldIfi never to bow down to anyone or for any reason. He was also advised to move away from all his siblings because they were planning evil against him. The Awo told him never to rely on any legacy and must never fight over or for it. He was advised to offer gbg as stated above.

WhenIf, heard what the Awo said, he was totally convinced that his siblings were the ones using the Awo against him. He could not understand the reason why an Awo would advise him against pursuing what rightly belonged to him. He wondered why the Awo would be telling him to run away from his legary and allow those who did not love him to enjoy it. He 871

lfa Dida: An invítation to lfa Consultat¡on

resolved within himself that he would fight for his own share of the legacy to the very end. He reasoned that he was not asking for more than his own share, then why should he run away? He resolved that he would be giving all his siblings trouble everyday until they share the legary. That was exactly what he was doing. He reported his siblings to anyone who cared to listen. Before long, the matter of the

legacy became a major embarrassement to all his siblings. They then decided to look for an ingenious way of killing IJi without anyone suspecting anyform of fowlplay. During one of their conspiracy deliberations, they discovered thatIfi must never bow his head for anyone or touch the ground with his head. If he did, they realised that he would die. That was when they resolved that part of his share of the legary would be placed on the ground for him to collect. They were convinced that if he attempted to pick them up on the ground, he would meet his death. All the conspirators were very happy that they discovered this way. In order to ensure that he died, they designated a place wherelfl would pick his own share, and they spread the place with lethal poison. As soon as they did this, they invited Ifl to come and pick his own share. Theyalso invited several eye witnesses. When he got there, they told him that his share had been set aside for him. They showed him where it was. As soon as he saw all the belongings his siblings gave him, he remembered the warning of the Babaláwo that he should not bow his head down for anyone or anything under any circumstances. How would he collect his belongings if he did not bow down his head. Something told him that the warning of the Awo was part of the design to cheat him out of his share of the legacy. He moved close to his share. He bowed to pick one of them. In the presence of all the eye witnesses, he slumped and died. Like all those who failed to heed warning, he remembered shoftly before his death, that he had been warned.

When he died, all the people were asking each other what went wrong, that was when they were told thatlf had earlier been warned that the day he touched the ground with his head was the day he would die. When they heard this, nobody had pity for him. They saw him as someone who had chosen to trek the path of death; an untimely death for that matter.

872

Xi

oturupon ue¡i

Okr¡ kú, ará qrun O sunkr¡n Okr¡nrUn gldlgba nl ñbálrán tantan r'qrun

üáfilnljl

Tff $gmg olóhun gbogbolgbe f;bg alku ni wen nl kó wáá 9e

lwáse

ó kg'tlQgbgny¡n s'ébg Ero lpo, Ero Qfa Enyin O mq w|pé ojq lil bá f'orf ba'lQ ojq náa nfi kú ni?

Translation When someone died, the inhabitants of heaven saw no reason

tocry The infirm was going to heaven full of regrets These were Ifa's messagestol!, theTempest The offspring of the owner of all things of the olden days He was advised to offer gbg agains untimely death He refused to comply Travellers oflpo and Qfa lands Don'tyou knowthatthe daylfi touches his head on the ground Thatwas the day he would die?

Ifá says that the person for whom this Odü is revealed shall not be allowed to die prematurely. He/she however needs to heed Ifá's warning.

Abgru Aboyé

873


B.

SrcNrFrcANCE OF oTÚRÚpQN MEJI FOR THOSE BORN By rHE ODü DURTNG lrf lÓoÜ OnlrgSf oAvE

It is an established fact that things normally work out for those born by this Odü in a very easy way. The way they achieve greatness is almost miraculous. Their movement from the base to the apex of life is slow and steady simple but sure. The main reason why their movement is simple is that the whole world usually takes a compassionate look at them. Their looks suggest the look of someone who is helpless, dull, unintelligent and sometimes foolish. They always give others the impression that they need help and if they are not helped, it is not good. Those who refuse to assist them will have it at the back of their minds that they lacked conscience.

That is why everyone usually fall over one another to ensure that Oturupgn Méfl children are assisted and pushed to the very top. This is also the major reason why these children must never prove to be more intelligent or smafter than others. They must be humble, levelheaded, amiable and loveable at all times.

It

is also paft of this reason why QlggbQn

Meji children succeed in the

midst of their enemies. The enemies usually underestimate their capabilities and intelligence. Because they looked vulnerable to all, they are usually looked down upon and undervalued as potentialenemies.

Oturupqn Méjl children

have that uncanny ability to escape any trap set

by others with which to catch them. Unfoftunately, for OtUrUpgn Méfl children, their own blood relations cannot be excluded from those who had vowed and are planning to ensure that they see their downfull. They are unhappythatthey are succeeding where they are expected to failwoefully. In spit of this however, QlggbQn Méil children must show love to all. They must never harbour any ill-feeling toward anyone. They must have that understanding and love which are lacking in their enemies. They must also eschew bitterness against anyone. The unfoftunate paft for their enemies is that whether they love it not, Otúrúpqn Méil children will surely succeed. As a result of the nature of Otrtrúpqn Mejl children, people usually think that they can easily be misled. This cannot be fafther from the truth. It is

874

Ii

oturupon uej¡

very d¡ff¡cult for people to mislead Oturupon Meji children. Conversely, it is not advisable for them to mislead others. If they plan to do so, they will be disgraced. Anyone who plans to mislead them will equally be disgraced. They do not need to run away from those who plan to lead them astray, they only need to ignore them whenever they come with their dubious advices.

With the problem of bad advisers and those who lead others astray, Oturupgn Méil children do not thrive well living alone or working on their own. They are naturally group people. They need to, and must be in the midst of people and participate fully in the activities of the group. Oturupqn Méjl however do not need to share their minds with those they do not trust. In one word, OturUpqn Méjl children's way of living alone is by living in one room with several people and sharing their minds with none of them. This however does not suggest that they cannot seek assistance from others if they need their help.

Ejl Oturúpqn male children are not always so lucky in their choice of spouse. Their women are pleasure to relatives and friend, but pain to their husbands. This is the reason why comprehensive investigations must be made before finally settling down for any woman,

In all, the children born by Oturupqn child shall grow up to become assets to them. They shall help them to remove their pains and sufferings in life. Theyshallalso punish thosewho had made life miserable. AFFILIATED IRÚNM9LF/ORIS¡ OF OTÚRÚPQru MEJI

Ifá

foroverallsuccess,guidance,victoryand accomplishment

Orl for support EgU

and accomplishment for support, guidance and victory

Qdará Qqun for child-bearing and upbringing

Oró for family stability

and ancestral harmony Egrlngttn for family stability and ancestral harmony 9ya for child-bearing and upbringing Ogún for victory Qsanyin for accomplishment consummation 875


10. Ibeji for childbear¡ng and upbringing

D. TABOOS OF oTÚRÚPQN MEJI 1. Must know show that he/she is never than others-to avoid self inflicted pains and sufferings 2. Must not eat snails to avoid unconsummated fortunes 3. Must not bowing his/her head to anyone to avoid sudden death 4. Must never struggle for legacy or inheritance propefties to avoid conspirary and untimely death 5. Must not use Alapadede bat to avoid trouble with ancestors 6. Must not kill or eat any of the monkey family to avoid still-birth or infeftile moftality 7. Must never be envious of other people's achievements avoid disgrace and humiliation 8. Must never pay back evil with evil to avoid breeding evil for himself/herself

E. POSSIBLE NAMES OF OTÚRÚPOIU MEJI CHILDREN Males

1. 2. 3. 4. 5.

Ifápgrg Ifákóredé

Awógbeyln

Ikumapayl

Gbogbolohun

Ifá brings comfoft Ifá brings Iretoour home Awo outlives them all May death spare this Allthingshavetheirsignlficance

Females

1. QyádolU Qya becomes the head 2. TifálggbQn Ifá belongs wisdom 3. Qmggbóyérü One's child enhances one's title and honour 4. Gbogbolohun All things have their significance 5. Morgnike I have someone to pamper Abgru Abgyé. 876

Chapter 13

OTÚRA ME¡I

ll llil

tt

tl

I

ChapterThifteen

OIÚRAT{E¡I A. 1.

Ifá says that the person for whom this Odü is revealed shall succeed beyond his/her wildest dream. Ifá says that he/she shall be blessed with all the good things of life. Ifá says that when the person for whom this Odü is revealed was coming from heaven, he/she asked for, and was given, all the Ire in life. Not only this, as he/she was asking for each of the Ire, he/she was being prayed for and blessed by all the divinities present at that time. For this reason, Ifá says that he/she shall lack nothing in life. Ifá also says that as a result of the blessing of the divinities, his/her sojourn in life shall be rewarding and interesting, while his/her return to heaven shall be great and fulfilled.

Ifá advises the person for whom this Odü is revealed to offer gbg with hnro pigeons, two hens, two roosters, hnro guinea fowls, two ducks and money. He/She is also advised to serye Ifá with hro rats, two fish, one hen and one matured she-goat. On these, Otúrá-Mé¡'isays: Ogbólógboó Baba¡áwo nfl jl, nll fgwqt'gpqn Ifá Ogbólógboó Onlfegün nll jl, nff fgwq tg sJgldt l'áyá ogbólógboó olóoogá nff jl, nff fgwq b'ále sl'hlln Ml fgwq b'ala s'Qhün-ún Alumg kérébéte, Awo ilé AgbonnlÉgún Dlá fitn Orúnmllá Baba rlt'Qrun bq wá'lé Ayé Fbg niwqn n| kó wáá ge

Translation A versatile Babaláwo is he who wakes up and imprints on QpQn Ifá, Ifá tray A veteran, Offgégün, herbalist is he who wakes up and presses $digl,

878

¡¡

ll

üura Meii

moulded image (of medicines) in the chest A great Origa -worshiper is he who wakes up and adorned himself with white dresses AlümQ kérébéte, the residentAwo of Agbgnnlregrln He was the Awo who cast Ifá for QrUnmIlá When coming from Qrun, Heaven to Ayé, Earth He wasadvised to offer gbg

Qrrlnmllá had made séveral trips to ea¡.th before this particular trip. He had been present when the world was to be designed in order for it to be a conducive place for the habitation of living beings. Qrtlnm'llá was present and he participated in the design. When living beíngs were to be created and settled on eafth, Qrrlnmllá was part of the InlnmglQ whom Olódümaré gave the assignmentto. When En)yán (principalities) were to be created and settled on eafth, Qrúnmllá was present and he participated in the creation and settlement. When Enlyán were removed on planet earth to be replaced with En'lyán, Human beings, QrUnm)la was also part of the lrúnmglQ that Olódümaré assigned to perform the task. When the earth began to flourish, Qrúnm)fá was also assigned to oversee the program. Part of his duties was to come to eafth on a regular basis in order to make a first-hand assessment of the progress therein. Qrúnmllá had performed excellently in all these assignments and Olódümaré was highly impressed with him. When Qrúnm)lá planned to visit Ayé, eafth on this occasion he went to the group of Awo mentioned above in orderto determine how his sojourn on eafth would be on thatoccasion. The Awo assured him that he would succeed in his assignment because he had been excellent in the peformance of all the previous assignments given to him by Olódümaré. All he needed to do was to offer gbg as prescríbed above. QrUnmlla complied. After this, he moved to the home of Ajalá-Mgpf n, the custodian of destiny, in orderto choose his destiny. While there, he stated thus: Emi yóó l'ówó Kl n tóó wa

l'ó,

wQ nl'lé ayé

Translation I will be very wealthy on eafth Before I return to heaven As soon as he mentioned this, all the Divinities present replied;

Alrtmgkérébéte Alqq rgyóódára Abq q rqyóósunwQn Alr¡mOkérébéte 879


Translation AlUmg kérébéte, please record ¡t Your going (into the world) shall be successful And your return (to heaven) shall be rewarding Alumg kérébéte, please record it

Alumg kérébétewasthe name of the residentAwo of Qrúnm)lá who performed the gbg for him in heaven. The Divinities were calling him as witness so that all these blessings could be recorded forQrunmllá. Afterthis, Qrr:nm'llá declared again:

Emi yóó l'áya-m'áya nl'lé ayé Kl ntóówá

Translation I will have a good spouse in the world

Before I return to heaven Divin íties responded thus:

Alrtmgkérebéte Alq q reyóó dára AbqqrgyóosunwQn Alumgkérébéte Translation Alumg kérébéte, please record thistoo Your going shall be successful And your return shall be rewarding Alumg kérébéte, please record thistoo This was how Qrúnmllá asked for, and received, allthe Ire in life. He was also blessed by the Divinities. When he arrived on eafth, he was blessed with financial wealth, good spouse, well-behaved children, comfortable home, houses, peace of mind, sound health, victory over all seen and unseen adversities, long life and boundless happiness and contentment.

Ifá says that the person for whom this Odü is revealed shall not only be blessed with all the Ire of life; he/she shall also be blessed by the Divinities. All these are not by accident. It is because he/she had worked forthese blessings in his/herformer life.

OgbólógbÓó Babaláwo nff jl, nff f'gwQ t'opqn Ifá Ogbólógboó Onl$égrtn nff jl, nfl f o, wQ t9 sJgldl l'áyá Ogbólógboó OlóOOgá nll jl, ntlfgwq b'ela sl'hffn Ml fowO b'ala s'óhün-rln

880

ll,

aur" u"¡¡

AlumQ kérébéte, Awo ile Agbonnlrégún

DláfilnOrunmllá Baba ñt'Qrun bQ wá'lé Aye Fbq ni wqn nl kó wáá Fe

Ogbeboro rubo Emi yóó l'ówó I'QwQ nl'lé ayé KI n tóó wá Ah¡mOkérébéte Alqq reyóódára AbQ q rgyóósunwQn Alumokérébéte Emi yóó l'áya-m'áya nl'lé ayé Kl n tOó wá Alrtmgkérébéte Alqq reyóódára Abqq rgyóosunwqn Ah¡mqkérébéte Emi yóó kole mole nl'lé ayé Kl n tóó wá Alumqkérébéte

Alqqreyóódára AbqqrgyóosunwQn Alumqkérébéte Emi yóó gbo gbo gbo nl'lé ayé Kl n tóó wá

Alumg kérébéte

Alqqrgyóódára Abqq rgyóosunwEn Alumokérébéte Emi yóo nire gbogbo nl'lé ayé Kl

ntóówá

Alumgkérebéte

Alqercyóódára AbqqrcyóosunwQn Ah¡mqkérebéte Translation versatile Babaláwo is he who wakes up and imprints on Qpgn Ifá, Ifá tray A veteran, Orfgegun, herbalist is he who wakes up and presses $digl, moulded image (of medicines) in the chest A great Origa -worshiper is he who wakes up and adorned himself with white dresses A

881

Ifa Dida: An inv¡tation to lfa Consultaüon

AlUmg kérébéte, the residentAwo of Agbgnn)régrfn Alumq kérébéte, the residentAwo of AgbQnnlregún He was theAwowho cast Ifá for Orúnmllá When coming from Qrun, Heaven to Ayé, Earth He was advised to offer ebq He complied I will be very wealthy on eafth Before I return to heaven AlUmg kérébéte, please record this Your going into the world shall be successful And your return to heaven shall be rewarding Alumq kérébéte, please record it I will have a good spouse on eafth Before I return Alumg kérébéte Your going shall be successful And yourreturn shall be rewarding Alumg kérébéte I shall build many houses on eafth Before I return Alr:mg kérébéte Your going shall be successful And yourreturn shall be rewarding Alumg kérébéte I shall become old and feeble on earth Before I return Alumg kérébéte Yourgoing shall be successful And your return shall be rewarding Alumg kérébéte I shall have all Ire on earth Before I return AlUmg kérébéte, please record this Yourgoing shall be successful And your return shall be rewarding Alumg kérebéte

If this Odü is revealed during ItEtoOu or Ikgsgdayé, it means that the person has the potentialto be great in life. He/She had already received the blessings of the Divinities together with the splendid destiny he/she had chosen in heaven. With appropriate gbg as stated above, he/she will be able to fulfill his/her dreams in life. He/She needs to be reminded that he/she has all these Ire in life, because he/she had done very well in hís/her previous life, and for that reason he/she has been commensurately

882

T¡

ll

Otura Meii

compensated. If this Odü is revealed during rout¡ne consultation, it means that the person for whom this Odü is revealed has done very well and the Divinities had sent their blessings. He/She needs to continue doing well so that he/she wíll realize is destiny and enjoy his/her life to the fullest. On the other hand, if this Odü is revealed when someone died and Ifá was cast for the dead person, Ifá says that the dead person is already in Qgba lteró, the Garden of Halcyon, where he/she is being blessed and praised for doing well whib on earth. He/She has received a high grade from the Divinities. He/She had done well on eafth and he/she is being rewarded with comfoftand blessing in heaven.

2.

Ifá says that it foresees all Ire of life for the person for whom this Odü

is

revealed. Ifá says that the Ire that this person will be blessed with will be so astoundÍng that all others around him/her will be using his/her success as reference point. Others will be praying to Olódümaré, IrúnmglQ, Oilgá, Egúngún, Or0 and other Divinities to bless them with the type of the Ire he/she has been blessed with. Ifá adds that the person for whom this Odü is revealed will be the center of all eyes and attention; consequent upon this he/she cannot afford to misbehave or engage in any form of anti-social behaviour. Ifá advises this person to offergbg with 16 pigeons and money. On this,Ifá says: Akala lpapo nll fgse méjeejl gbé-kolo-ml gbé-kolo-ml Dlá fún áwgn ará Odelhehrljg fibg lre gbogbo ni wgn nl kl wqn wáá ge

Translation Akab, the Hoopoe, oflpápo land is it that uses its two legs to pick food for consumption This was lfá's message to the inhabitants oflhehújg When they were advised to offer gbg for all Ire to be theirs The inhabitants of Ihehújq land were very hardworking and enterprising. They took their business seriously and they trained their children to do the same. The elders made it clear to all inhabitants of this land that without hardwork, there could not be success. Before long, all the inhabitants of Ihehrljg accepted this fact and they all worked toward it. One day, they decided to go to Akah Ipapo, a prominent Babaláwo of their time in order to determine their success chances ín life. Some of them were looking for financial success; some were looking for compatible spouses; some, good and lovely

children; some were looking for honour that would be commensurate with their

883


contr¡but¡on to the community's progress; some of them were praying for sound health because they knew that they had toiled and over-stressed themselves in their pursuit of peace, progress and happiness for their society; many of them also prayed for long life in order to enjoy the fruits of their labour. Would they all be able to achieve all what were in their minds which broughtthem to the home of the Babaláwo? During consultation, Otrlrá-Mé¡) was revealed. The Awo assured them that they would achieve all their heaft's desires. Not only this, all the other Ire which they did not ask for shall be added onto whatthey demanded for both individually and collectively. The Awo advised the inhabitants of Ihehúje land to offer gbg for all Ire in were advised to offer 16 pigeon and money as ebe. They complied.

life. They

Before long, those looking for financial success were able to get it, and in addition, they got good spouses, lovely children, good homes, and long life in addition. Those looking for good spouses got them and wealth, lovely childrcn, good and comfoftable homes and long life were added onto them as bonuses. Those craving for honour got honour while recognition and financial success, good spouses, lovely children, long life, joy and sound health were added for them, this was the way all the inhabitants of lhehúje became blessed will all Ire in life. When all the neighbouring communities saw the progress made by the inhabitants of Ihehrljg land, they began to pray to Olódümaré, Egtlngrln, Oñga, Oró, [gbQ and all other Divinities to please give them the type of blessi n g s w h ieh I hehúj g i nhabita nts were enjoyr ng.

Akela lpapó nll fgsé méjéefi gbé-kolo-ml gbé-kolo-ml Dláfiln áwgn ará Odelhehrtjg f;bg lre gbogbo ni wqn nl kl wqn wáá ge WQn gb'€bg, wQn rú'bg N ó l'ówó l'QwQ Bl ara Odelhehrtjq

Akalalpapode Ará Odelhehrtjq l'áya rere Bl ara Odelhehujg

Nó

Akehlpapódé Ará Odelhehrljq N ó bl'mo rere Bl ara Ode Ihehrljq

Akalelpapódé Ara Odelhehrtjg Nó

kq'lé mQ'lé

Odelhehújg Akalalpapode Bl ara

884

¡¿

ii

üura Meji

Ará Odelhehrlje

ój'ogbó-j'atQ Odelhehrljg Akalalpapodé Ará Odelhehrljg N ó n'lregbogbol'áyé Bl ará Odelhehrljq Akalalpapode AraOdelhehrtjg N

Bl ará

Translation Akalalpapó ¡s itwho uses itstwo legsto pickfood forconsumption This was Ifá's message for the inhabitants oflhehrljg land When they were advised to offer gbg for all Ire in life to be theirs Theycomplied I will be blessed with financialsuccess Like the inhabitants oflhehrrjg land Here comes Atalalpapó the great The inhabitant oflhehúje land I shallbe blessed with good spouse Like the inhabitants oflhehrljg land Here comes Akalalpapó the great The inhabitant oflhehrrjg hnd I shall be blessed with lovely children Like the inhabitants oflhehrljg land Here comesAkahlpapó the great The inhabitant oflhehújg land I shallbe blessed with comfoftable home Like the inhabitants oflhehrljg land Here comes Akálalpapó the great The inhabitant oflhehújg land I shall be blessed will longevity Like the inhabitants oflhehrrjg land Here comes Akalalpapó the great The inhabitant oflhehrljg land I shall be blessed willall Ire in life Like the inhabitants oflhehújg land Here comes Akablpapó the great The inhabitant oflhehrfjg land Ifá assures the person for whom this Odü is revealed that he/she will lack nothing in life. He/She however needs to remember that to which much is given much is expected. He/She must be of exemplary character at all times. He/She must be a shining example

885


to all others he/she must be hardworking, straight fonnrard, fonruard-looking, progressive and accommodating, he/she must have the fear of Olódümaré, IrúnmolQ, Or'igá, Egrlngrln, Or0, pgbg and all other Divinities at the back of his/her mind at all times. He/she must think no evil; speak no evil and do no evil at all times. Doing this, all the Ire in life which he /she never asked for shall be given onto him/her as bonus. Remember, the bonus of Olódümaré and all other Divinities is sweeter, cooler and more rewarding than all other benefits of life. Consequently, it is the responsibility of all OtUraMe¡T children to seek and work for the bonus of Olódümaré and the Divinities.

3.

Ifá says that it foresees the Ire of financial success for the person for whom this Odü is revealed. Ifá says that he/she shall be very wealthy in lífe, Not only thís, his/her wealth shall make him/her very popular and his/her popularity shall spread farand wide.

Ifá advises this person to offer gbg with two to¡toises and money. By so doing, Ifá assures him/her that his/her financial success shall have no bound. On this, Ifá says:

Pére ni Otó'nilse t,|á fún Otú fbg gle ni wón nl kó wáá ge

Translation Pére ni0tó'n'fsé wastheAwo whocastlfá forOtU Who was advised to offer fbg of prosperity He

Otrl was an inhabitant oflpapo to his duties.

town.

He was very

hardworking. He was also dedicated

One day, Otu went to the home of Pére ff ó to ffi sé, a prominent Babaláwo in Ipápo land at that time. He wanted to know how prosperous he would be in life. Would he be very rich? Would people respect him as a result of his prosperity? Would he be given honour and recognition? These and many more were the questions Otrl asked when he went for Ifá consultation in the home of the Babaláwo.

The Babaláwo assured him that he would not only be prosperous but he would have respect, recognition and honour. People would also love him if he was humble with his wealth, he was assured. He was advised to offer gbg with two toftoise and money. He complied. Before long, his business boomed. He was having more sales in his cloth-selling business. People were looking for him from far and near to come and sell for them.

886

ll

awa ue¡¡

Because he was very jovial with all the people, he was loved and respected; people were surprised that with all his wealth, he was never proud or arrogant to anyone. reputation and popularity spread like wild fire. Many who had never set their eyes on him knew so much about him. Those who did not know would ask those who knew; 'who is this Otrl that everyone was talking about'? And they would be told that; it was the Otrl who offered two toftoises as gbq who became very wealthy' before long, everyone knew him as'ÓtrJ to r'áhun mé¡T'. This became a pun on the word'Otúrá-

His

(

Mé¡)'.

Pére ni ótó'nilsé Dlá fún otú

Tlyóór'áhun méji Tlyóó láyqbeygbq bl oba grék$ fbg nl wqn nl kówáá ge

I

gb'gbo, o rrt'bg Otu wo le ñ peré Otr¡ to rahun méjl Tó láyebe,yebg bl gba Qreke O

Erolpo, EroQfa Fwá bá nl nf jQbtltü ajésunrusu Jebútt¡ ajé sunrusu léré

QPQ

nl fQ i

Translation Pére nió tó'nifsé He wastheAwo who cast Ifá

forOtu

Who shall offertwo tortoises as gbg And who shall be as successful as the Qba of prosperity himself Which Otu areyou referring to? The same Otrt who offered two toftoises as gbg Who became as successful as the Qba of prosperity himself? Travelers tolpo and Qfa towns Join us in the midstof prosperitY Prosperity is the gain given to Ifá adherent by

Ifá.

(

Ifá says that the person for whom this Odü is revealed shall be very wealthy. He/she shall be honoured and recognized. He/she shall be loved by all, íf he/she is humble and respectful to others.

4.

Ifá says that the person for whom this Odü is revealed is a favourite of Olódümaré. He/She had done well before and he/she shall be compensated with financial success. He/She shall not toil too hard before attaining financial success. Ifá says that as long as he/she shows humility, love for self and

others,

887

I


hard work, respect for and fear of Olódümaré and other Divinities, his/her success is guaranteed. Ifá advises him/her to offer qbg with

two sheep and money.

On this Ifá says:

QlQbQnhün-bgnhün nll fapa méjééjl dá gb$du qrun Dlá fi¡n Alüké, gmg Olódümaré f bg ajé nl wQn nl kó wáá 9e

Translation QlQbQnhün-bgnhün, the beetle is it that uses its two arms to produce sound likegbQdu drums This was the lfá's message for Auke bird, the child of Olódümaré She was advised to offergbg

Alüké bird was considered the child of Olódümaré because of the love that Olódümaré had for the bird. Alüké on the other hand had the fear and respect for Olodümaré and other Divinities on her mind. She worked hard without ever complaining. She struggled to succeed atalltimes. One day, she went to the home of the Babaláwo mentioned above for Ifá consultation: Would she be blessed wíth financial success in her life? That was the major question occupying her mind. The Awo assured her that she would succeed in her life. She was told that she would be blessed with financial success beyond her dreams. She was told to continue to work hard and have the fear of Olódümaré in her mind.

She was also told to respect and love others as she would wish to be loved and respected. The Awo then advised her to offer gbg as prescribed above. With allthese recommendations, Alüké complied. Before long, Aluke aftained financialsuccess. She was hailed by everyone. She was very happy. She lived the rest of her life in opulence and splendour.

QlQbQnhün-bgnhün ntl fapa méjeefl dá gbedu Qrun Dlá filn Alüké, gmg olodümaré FbqAje nl wQn nl kówáá ge Ógb'$bo, ó rúbg Alote má má dé o, Qmq Olódümaré lyin o mq pé aré Ajé lá ñ sá kiri?

Translation QlQbQnhün-bgnhün is gbQdu drums

it that uses its two arms to produce sound like

888

li

aura ue¡i

This was the lfá's message forAlüke, the child of Olódümaré She was advised to offer Shecomplied, Here comesf;luke, the child of Olódümaré Don't you know that all our struggles are for us to attain financial success?

gbg

{

Ifá says thatthe person forwhom this Odü is revealed shall attain financial success even beyond his/her dreams, This success will make him/her happy and contented.

5.

Ifá says that this person would be blessed with many fóitowers. He/She shall be made a leader and all his/her followers shall honour and respect him/her. following him/hershall even speakwellof him/her behind his/her

back.

Those

i\'

In the home of the person for whom this Odü is revealed, there must be food and drinK at all times. Anytime people visit hís/her home, there must be food to eat and drinks to consume. By so doing, he/she will be loved and respected by all his/her supporters. The action will also bring him/her more followers. He/she also needs to be generous with other gifts. He/she must assist these followers financially, spíritually, socially and even administratively. Anytime they approach him/her for their genuine need, he/she also needs to help within his/her

capability.

{

Ifá advises the person for whom this Odü is revealed to offer fibg with two pigeons, two guinea fowls, two hens, two roosters, two ducks and

money, There must also be food and drinks for consumption. On all these, a stanza ¡n Otura Mé¡) says: Tl99in bá jl $gin a m'áwoQná kótó-kÓtÓ-kótó üá fi¡n O$r¡¡u¿o, gmg Tahg Ebeqpqénlyán niwqn nl kówááge

i

Translation When the horse wakes up Its hooves will make imprints on the ground everywher€ itgoes This was lfá's message for Ogubüdo the child of Tahg He was advised to offer qbg for him to be blessed with many Followers Ogubüdo was one of the children of TahQ. On the other hand, Tahg was a prominent personality in Ipápó town. He was very popular everywhere in Ipapo and its environment, OqubUdo took after his father. He was also popular. He was jovial and very lively. He loved all, irrespective of the person's social or economic status. He

was

889

t


alsovery humble. One day Ogubudó went for Ifá consultation: Would he have as many followers as his had? Would he be loved and adored as his father was? All these and many more were the questions which Ogr:bUdo tried to seek answers to. During consultation, Otúrá MéJ| was revealed.

father? Would he command the type of influence and respect that his father

The Awo assured him that his influence, love, respect, followership and adoration would be greater than those of his father. He was advised to be generous to all. He was also told never to allow his home to be without food and drink for people to consume. The Awo encouraged him to ensure that everywhere he went; he tried to leave a mark for people to remember. He told him that anytime a horse woke up, it hooves would leave its imprints on the ground for people who were very obseruant to see that the horse had passed through that path recently. The Awo also encouraged OgrtbUdo to offer fibg as prescribed above. After the pbg, he was advised to feast everyone around him with food and drink. He complied with allthe advices of theAwo. Soon after this, all the inhabitants of Ipápó knew that there was no time anyone would visit Ogúbüdó without getting something to eat and drink. They began to praise him for this. They said that if you went to Ogubüdo the son of Tahg in tears, he would wipe off yourtears and replacethem with smiles. As he was doing this, Olódümaré and the Inlnmglé were blessíngs him with more. He regained all what he gave out in several folds. The people's love, respect, adoration, and acceptance, for him also increase in several folds. He soon became the man of the people, the personality of the moment. Ogubüdo lived and died a happy, contented man.

TI99in bá jl Esin a m'áwo Qná kótó-kÓtO-kótó Dlá fitn ÓgrtbUdO, gmg Tahg Ebq qpq enlyan ni wqn nl kó wáá 9e Ko a maa toju alejo daadaa Ó gtí'qbo, ó rú'bg ñje o, tl ó |é tán nl'le Ogubüde Qmq Tahg Ogúbrldo o dé o, gmg Tahg

Translation When the horse wakes up His hooves will make imprints on the ground everywhere it goes

890

rahg

l'l' o'o

This was lfá's message to Ogrtbüdo, the son of He was advised to offer ebq for him to be blessed with many followers And for him totreatvisitors and strangers well and with couftesy

"¡'

He complied

Behold, there can never be scarcity of drink in the home of OgUbUdo, the child of Taho Here comes Ogubudo, the influential child of Tahg

Ifá says that the influence, honour, adoration, love and respect which people have for the person for whom this Odü is revealed shall never diminish. He/She only needs to be humble, respectful, jovial, generous, hardworking and God-fearing. He/She also needs to wipe off the tears of those who genuinely cry to him/her. If he/she gives out one thing to those who genuinely need it, Olódümare w¡ll replace it wíth 10. If he/she assists those who genuinely need his/her assistance, Olódümaré will stabilize his/her life and home. If he/she makes people happy, Olódümaré will make him/her contented and happy. That is the message of lfá's for the person for whom Otura-Me¡t is revealed.

6.

Ifá says that it foresees the Ire for a good loving and lovely spouse forthe person for whom this Odü is revealed. If a man, he will be blessed with a good, and loving and lovelywoman. If a woman, she willbe blessed with a good, loving and responsible man. Ifa advises the man to offer gbg with two hens, two rats, two fish and money, for a woman, Ifá advises her to offer gbg with two roosters, two rats, two fish and money. On this Ifá says: Sún kgrq Gbá kere Dlá filn sálúbate Tl rr lqqgbégsQnTyáwó Ebg ni wqn nl kó wáá ge

Translation gently And movethe legs majestically This was lfá's message to Sáklbátá, the Sandal When going to take fisg the foot as his wife He was advised to offer gbg

To drag the legs

Sálúbata, the Sandal, was convinced that something was missing in his life. He knew that he could not exhibit his full potential in life without a paftner. He therefore wanted a paftner very badly. One day, he met psg the Foot and nobody told him before he knew that they were both meant for each other. The more he thought about it, the more he was convinced that fsq was meant for him and him for Fsg. He made up his

891


mind to tell her that he was in love with her. Before doing so however, he decided to consult Ifá,in orderto find outwhatthe future had in stockforthem. On the other hand, fsg, the Foot knew that she could not continue living alone all her life. She wanted someone who would treat her well and take proper care of her. The

day that she met Sálúbata, she was convinced that she had found her future paftner. She dreamt of Sáhlbátá all night and she prayed for him to come and talk to her about marriage. She knew she could not call him by herself as it would be very indecorous for herto do so. She prayed everyday for Sáltlbátá to come into her life.

One day, Sálúbata went to the Babaláwo mentioned above for Ifá consultation: Would he be the right person for fsg? Would he be able to take good care of her? Would the two of them be together for the rest of their lives? As he was in love with her, was she also in love with him? Would she reciprocate all his love, care and attention? Above all,

were they really meant for each other physically, socially, and even spiritually? These were the question occupying his mind when he went for Ifá consultation. During consu ltation, Otú rá-Mé¡) was revea led.

The Awo assured Sálúbah that the answers to his entire question were in the affirmative. He was urged to go ahead with the process as he would be happy and fulfilled in the end. He was also advised to offer gbg as stated above. He complied. When he got home, he informed his people that he had found a woman of his dream. The family employed the seruices of Alarena and it was found out that fsg came from a good lineage. They made formal proposition for the hand of Fse in marriage. Her family responded favourably and the wedding date was flxed. It was a grand occasion. Ever since the day of marriage one cannot find fsg without Sálúbata and vice versa. They stayed together all the time. SáhJbátá protected his woman to the end of his life. Theirs was a happy, fruitful and rewarding relationship.

Sún kgre Gba kgrg

Dláfitn Sálúbata Tl ñlg réé9bé fsQ nTyáwó Sbg ni wQn nl kó wáá qe

Ógb'$bgó rú'bg Kop€kójlnná

I wá bá ni b'áyQ, e wáá wo're o

892

il

Translation

**"

r"¡,

the legs gently And movethe legs majestically This was lfá's message to Sáh1báta When going to take fsQ as his wife He was advised to offer fibg He complied Before long not too far Come and join us in the midstof marital bliss. To drag

Ifá's says that the couple who are about to get married are compatible and they will live happily for the rest of their lives. Ifá encourage the couple to think beyond relationship as they are meant for each other.

casual

7.

i

Ifá says that a lot of goodness is awaiting the person for whom this Odü is revealed outside his/her community. Ifá assures this person that this Ire will be greater than anything he/she had ever seen or had before throughout his/her lifetime.

arrives.

Ifá however warn him/her not to adveftise himself/herself when this Ire Ifá says that if he/she announces him/herself too much on this all his/her adversaries will gang up to run him/her down and bring him/her to the ground

t

level.

Ifá says that the Ire is coming from the very business that this person is doing presently. He/She must not change his/her line of business because that is where the Ire that Ifá refers to is coming from.

Ifá advises the person for whom this Odü is revealed to offer gbg with pigeons, two roosterc and money, On this Ifá says

ilro t

Qpeerea b¡le0l'áyá Awo Gbólú ló dlá fi¡n Gbóh¡ Gbólú ñlg s'oko álerO I'Qdún lbg ni wgn nl kó wáá ge

Translation Qpgere a bilQü l'áyá He was theAwo who cast Ifá forGbóhJ When going forthe annual planting season He was advised to offer

ebg

893

(,

lfa D¡da: An invitat¡on to lfa Consultaüon

Gbóhl was a farmer. His crops the previous year was a total failure. He could not explain why, but all the crops he planted the previous year did not do well. He lost heavily. Out of frustration and disappointment he was contemplating going into other lines of business. As a result of bad harvest the previous year, he owed many people a lot of money. This

was why he went to his Awo to find out if he needed to continue farming or to change into other line of business. He felt that farmÍng was a very risky business. He had concluded within himself that he was going to follow whatever Ifá asked him to do. When Ifá was consulted, Otura-tUe¡'twas revealed.

Ifá assured Gbólú that he would succeed on a ground scale that year. He was told not to change his business and that the success was com¡ng from the business he was doing. The Awo told him that farming would benefit him that year. He was advised to concentrate on yam planting. He was also told not to sell his yam at all. He was asked to turn everything into Elübq, Yam-flour and keep it. The Awo told him that it was through the sale of the yam flour that his success would come. GbóhJ was however warned neverto adveftise himself when this success comes. Gbólú was advised to offer gbg with hro also told to feed EgU Odara with one big the recommendations of the Babaláwo.

money. He was GbóhJ complied with all

pigeons, two cocks and

cockand palm-oil.

That year, Gbóhl had a very bountiful haruest. He refused to sell his yams. He and his family were busy drying the yams and converting them into yam flour, Elübó, when all other farmers were selling theirs. Soon after this, rain stopped to fall. There was famine. The farms went dry; the remaining crops in the farms were destroyed. There was shoftage of food. People rushed to Gból¡J to sell Elübó to them. Gbólú was not in a hurry to do so. The people came back begging, Gbóhl was not ready, and they multiplied the price on their own, just for them to have food in their homes. Gbólú was not read. By the time he agreed to sell, the price of his ElUbó had been increased in several folds. Gbólú became an instant successful man. People envied his foresight. There was nothing he wanted that he could notget. One day, Gbóh1 looked at his environment and realized that there was nobody in the community whose success was near his own. He decided to sing in appreciation of what Olódümaré had done for him. He concluded that this miracle in his life must be appreciated and the only way to do this was to let the world know that he was not an ungrateful person. He therefore began to sing thus:

Baba ad'Qdá, Ifá gba wá o Baba ad'édá o

O

894

l,l, otura ue¡i

Aganwewé, Awo a l'átlóro Baba ad'ede,Ifá gba wá o!

Translation Father of miracles, Ifá please come to my aid Father of miracles

Aganwewe, who adds beautiful plumes to the body of Atióro bird Father of miracles, please come to my aid! Gbóhi was singing and dancing about in true appreciation of what Olódümaré had done for him. He said that AtiOro, bird had four different colours in the plumes of its body.

But for these gifts from Olódümaré, this bird would have been just like any other ordinary bird. He compared himself with this bird because itwas Olódümaré who gave him good harvest and foresight and that if not so, he too would have been struggling for food like all other citizens. When allthose who envied his success heard this however, they considered Gbólú to be proud and arrogant. They said that he was making jest of them because of their

misfortune. Allofthemgangedupandvowedtoteachhimalessonhewouldnotforget in a hurry. Part of the plan was to set his home ablaze, to ruin his farm and beat him and his family up severely. If any or all of them died in the process, they concluded, it would serue them right. They fixed the time to execute their plan for five days time. As soon as these conspirators concluded their plan, E9ü Qdara approached Gbóh1 and rebuked him for failing to listen to the advice given him by his Awo. He informed Gbólú that his song had put him in danger because all his enemies were planning to ruin him. E9ü advised him to change the song forthwith. Egü taught him another song that he should begin to sing immediately. Egü made it clear to Gbóhl that because Gbóhl gave him a cock when he offered gbg, he Egü could not allow Gbóh1's enemies to ruin him because the gesture of Gbóhi had made Gbólú hisfriend. Egü promised to be by Gbólrr to the end. GbóltJ thanked him and began tosing the new song thus:

Qmg-sánda,Ifá gbá wá oO 9mq sande B'lk¡¡ bá rtgá'ke T'árün ñ ho'kün l'óde 9mq sándá, Ifá gba wá o Translation The protector, Ifá please comes to our rescue The protector If death plans to eliminate us

895

lfa Dida: An ínv¡tation to lfa Consultat¡on

And Ailmentvows to inflict us The protector, Ifá please comes to our rescue He sang and danced to all the corners of the community. The conspirators heard him loud and clear. None of them could make any sense of this new song. Egu Qdara went to meet the conspirators where they were deliberating on their next line of action. He told them that Gbólú had been informed of their plan by one of them and that Gbólú had

gone to repoft them at the appropriate quarters. If they should do anything bad to Gbólú, Esü warned them, all of them would be apprehended because all their names had been mentioned by the traitor. When they heard this, mutual suspicions crept in. They could no longer trust each other. They scattered in utter confusion. Gbóh1 and his

family lived to enjoy their wealth and new status for the rest of their lives.

Qpeer€a bi lQü l'áyá Awo Gbóh¡ ló dlá firn Gbóh¡ Gbólú ñlg s'óko áleró l'qdún fbq ni wqn nl kó wáá ge

Ógb'$borórú'bg

Nje Baba ad'Qdár Ifá gba wá o O Baba ad'édá o Aganwewé, Awo a l'átlOro Baba ad'Qdá,Ifá gbawá o! Qmg-sánda,Ifá gba wá oo gmg sanda

B'lkú báigá'kÉ T'árün n hg'kün l'óde gmgsándá,Ifá gbe wá o

Translation Qpeere a bi lQü l'áyá The Awo who cast Ifá for Gbóhj When going forthe annual planting season He was advised to offer ebq Hecompfied Now, father of miracles, Ifá please come to my aid Father of miracles Aga nwewe, who adds bea utifu I pl u mes to the body of Atioro bird Father of miracles, please come to my aid The protector,Ifá please cometo our rescue The protector If Death plans to elimínate us And Ailmentvowsto inflict us

896

l,l, o*o r"¡,

The protector, please come to our rescue

Ifá says that the person for whom this Odü is revealed shall enjoy the fruit of his/her labour. Even though he/she is being trailed by conspirators, he/she will nonetheless be able to overcome them. There is the need for him/her to be reticent however.

8.

Ifá says that one of the major weaknesses of the person for whom this Odü is revealed is that he/she is too flippant. Ifá says that he/she usually find it difficult to keep his/her mouth shut on many issues. Ifá however advises this person to cultivate the habit of being reticent as failure to do so will bring terrible misfoftune to him/her. Ifá says that if this person achieved anything in life, there is the need for him/her to keep quiet and enjoy his/her achievement quietly so that envious people will not plan against him/her and destroy all what he/she had achieved.

Ifá advises the person for whom this Odü is revealed to offer gbg with one hegoat and money. He/she also needs to feed the Elders of the Night with all the internal organ of that he-goat. On this, a stanza in Otrlra-Mé¡) says: AyQQrQgnu

AyqQroenu $bltl gnu n¡ Ot'áse Dláfitn Orofó Tl yoo bf 'mg mejl Tt yóó nl'lé ohun ti kún go$q $bg ni wQn nl kó wáá ge

Translation Flippanttalks Unguarded speeches There is nobody that the trap set by the mouth cannot catch These were lfá's declarations to Orofó Who gave bi¡th to two children And declared that her home was filled to the brim She was advised to offergbg

Orofówasverysad woman. Allhercontemporaries had become proud mothers. Orofó had no child of her own. She wept everyday. Did it mean that she would live and die a barren woman? What would she do to have her own children? That was the reason why she went for Ifá consultation. During this session, OtUra-Me¡) was revealed.

897


The Awo assured Orofo that she would beget her own children whether or not she offered gbg. She was however advised to offer gbg against broadcasting the babies to the world in order to avoid a situation where these babies would be exposed to danger as a result of her flippant talks. When Orofó heard this, she was very angry with the Babaláwo. She believed that the Awo was just looking for ways of taking her materials and money. She was convinced that if she was able to have babies she would surely know how to take proper care of them. So, of what use would the gbg be? She queried, consequently, Orofó refused to offer gbg as prescribed,

afterthis, Orofó laid two eggs and hatch the two. She became a proud mother of two babíes. She was very happy. Anytime she was invited to any event, she would make sure that she arrived there late. If she was asked why she was late, she would respond that she was taking care of the two babies. She would make it clear to them how difficult it was to nurse a baby, talk less of two at the same time. She would conclude her explanation by saying that her home was filled up to the brim as a result of the arrival of these babies. At a stage, Orofó formed a mautra for herself. All day long, she would be chanting 'Ilé kun sgsg' (my home is filled to the brim) repeatedly. Soon

One day, people called each other together. They said that there was the need for them to go to Orofó house and capture her and all her children who filled her home to the brim

for food. They saíd that how could they be feeling hungry when Orofo's home was over populated. They set a date to go and do this work. On the appointed day, they wentto

Órofó'shomeveryearlyinthemornÍng. TheykilledOrofóandhertwochildrenforfood. When they discovered that only three of them were in the home, they said that, had they known that they were only three living together, they would not have bothered themselves coming for 0r0fó and her children in the first place. That was how Orófó used her mouth to settrap for herself and she fell into the trap by herself.

Ayqorqenu AyQQrQgnq

gnu niOt'ásQ Dláfitn OrofO Tl yóó bl'mg mejl Tl yóó nl'lé Ohun ti kún gqgq Sbq ni wqn nl kó wáá Qe ó kg'tl Qgbgnyin se'bg fnu Orófó nff porófó lnu OrOfO nff pOrOfO Translation

lbltl

Flippanttalks

898

¡¡

li

Otun Meii

Unguarded speeches There is nobody that the trap set by the mouth cannot catch These were Ifá's declarationsto OrOfO Who gave bidh to two children And declared that her home was filled to the brim She was advised to offer ebe She refused to comply The Flippanttalker had killed herself Unguarded talker had dug grave for herself

Ifá says that he will not allow the flippant talk of the woman for whom this Odü

ís

revealed to kill herself. All she needs to do is offer gbg and guard her speeches.

9.

Ifá says that the person for whom this Odü is revealed is presently facing the opposition of those who are his/her blood relations. Ifá says that there are three of them who are planning evil against him/her. They are doing this as a result of envy and frustration. They never knew that he/she could succeed to the level that he/she presently is. They could not match his/her level of success and this made them envious and it also frustrates them,

Ifá says that this person must take immediate steps to stop the plan of these envious relatives. Their plans would ruin everything that he/she had achieved throughout his/her life if he/she allows them to be carried out. He/she must not claim his/her rights. He/she must pretend to be a fool even if he/she knows all the evil intentions of these relatives. Ifá says that the person for whom this Odü is revealed still needs to assist these relatives in all ways within his/her capability. He/she must not avoid them or give them social distance. Ifá says that they will still be of assistanceto him/her in future.

Ifá advises this person to offer gbg with three cocks, three bottles of palmoil and money. After this, he/she needs to give the Elders of the Night one Ókété, giant rat, feed Egü with one giant rat and appease Qbalrtwayé with one giant rat. It is after doing all these that the evil plans of these relatives can be stopped and neutralized. On these, Ifá says: Ará iwájrt, wgn ó bá Eróé,yln, wgn odrtródé Bá O bá bá ará iwájrt Eró Qyln leá dúró de I)lá filn Qbalúwayé Ó ñt'grun bQw'áyé fbg ni wón nl kó wáá 9e

t 899


Translation The travellers ¡n front, you could not catch up with Those behind, you refused to waitfor If one cannot catch up with those in front One needs to wait for those behind These were lfá's declarations to Qbalúwayé When com¡ng from heaven to eafth He was advised to offer ebo

When Qbalúwayé was coming into the world in one of his numerous trips to ea¡th, Olódümaré summoned him to His presence. Olódümaré told Qbalúwayé that He wanted to put Qbaluwayé in charge of financial success, Ajé, for human beings. If anyone was looking for money, he/she needed to approach Qbalúwayé who would then give the person. Qbalúwayé responded that he was not interested in being the custodian of wealth; rather, he would prefer to be given the power to drain the wealth of those who had it if and when the need to do so arose. The requestof Qbalúwayé was granted.

Ará iwájrl, wgn o bá ErO éyln, wgn O drlró dé Bá o bá bá ará iwájrt EroQyln leádúÉdé Dlá fitn Egu Qdara Tó rtt'Qrun bqw'áyé fibg ni wqn nl kó wáá ge

Translation The travellers in front, you could not catch up with Those behind, you refused to waitfor If one cannotcatch up with those in front One needs to wait for those behind These were lfá's declarationsto EgU Qdara When coming from heaven to earth He was advised to offer gbg

In the case of

Egu Qdara, the original intention of Olódümaré was to make him responsible for giving people compatible spouses. If anyone needed a spouse, the person would simplyapproach EgU Qdara and he/shewould begiven.

When Olódümaré told him this, E9ü Qdara responded that he was not interested in being saddled with the responsibility of giving people spouses. He said that he would rather prefer to separate the couples who must be separated if and when the need arose. He

900

ll, o*o r"¡, put give powerto him the begged Olódümaré to a wedge between couples if such need arose and not to bring couples together. His wish was

granted.

i

Ara iwajurwon ó bá ErO eyn, wgn O dúró dé Bá O bá bá ará iwájrl ErO e, yln ¡eá dr¡ró de Dláfirn Iyá mi Ogoroñgá

Tóñt'Qrun bQw'aye Ebq ni wqn nl kó wáá $e

Translation

(

front you could not catch up with Those behind, you refused to waitfor If one cannot catch up with those ín front One needsto waitforthose behind The travellers in

These were Ifá's decla rations to Iyá-m i-OgOrOñgá When coming from heaven to eafth She was advised to offer gbg

for lya-mi-OgOr0ñgá, the Witch, Olódümaré planned to put her in charge of blessing people with babies, If anyone was looking for the blessing of the fruit of the womb, the person only needed to approach lyá-mi-OgorOnga and it would be given to the

As

person.

I

When Olódümaré told her that she would be in charge of giving people children, she responded that she was not interested in doing this. She said that she would rather prefer to snatch away the children from those who already had them if and when the need arose to do so, She begged Olódümaré to give her the power to be able to do so. Her request was granted.

Ara iwájrl, won O bá ErO gyln, wgn ó drlró dé Bá O bá ba ará ErOQyln láá drtródé Dlá filn Qrrtnmllá Tó rtt'Qrun bQw'áyé Ebq ni wQn nl kó wáá Se

iwájrt

i

Translation The travellers in front, you could not catch up with Those behind, you refused to waitfor If one cannot catch up with those in front One needs to wait for those

behind

I 901


These were Ifá's declarations to Qrunm'llá

When coming from heaven to eadh He was advised to offerebo

The original intention of Olódümaré was to put Qrrlnm'llá in charge of blessing people with longevity. If anyone wished to live long, the person needed to approach Qrrf nm'llá and he would ensure thatthe person lived long. When Olódümaré told him that he would be put in charge of making people live long, Qrunmllá responded that the wealth which Qbalúwayé rejected; and the spouse which Egu Qdara refused to accept; and the children which Iya-mi-OgOrOñgá did not want; should be given to him in addition to the longevity that Olódümaré originally planned to give him, His requestwas granted by Olódümaré. Moments afterthis, the four of them left heaven to eaÉh. The four

oitl'r"r

were living

close to each other.

When Qbaltlwayé, Egu Odara and lyá-mi-Ogoroñgá rejected the offer made to them by Olódümaré, they had no idea about how life on eafth would be. When they arrived on eafth, feeding became a problem for them. They had no paftners and they were not blessed with children. On the other hand, Qnfnmllá was blessed with wealth, many wives and children. Before long, envy crept in. The three others became envious of all the achievements of Qrr:nmllá. They were also frustrated that these offers were earlier made to them but they were the ones who rejected them. One day, the three of them gathered together to lament their ordeal on eafth. They concluded that they must summon Qrrlnmllá to their presence and accuse him of insensitivity to their plight. They were convinced that QrUnm)h had no right to enjoy when they were suffering; he had no rightto have several spouses when they had none; and he had no businessto give bifth to many chÍldren when they had none.

When they sent for QrUnmIlá, the day was an Ojg-Awo when no serious Awo was expected to leave home for anywhere. They told him to come and see them on that day. Qrúnmllá sent back to them that, as they were aware, that there was an OjQ-Awo and the next day was AdabQ. It was not advisable for hím to leave his home on that day. He promised to come and see them after Adabq.

tothem, theyconcluded thatQrúnm)lá was too full of himself. They accused him of being arrogant proud and inconsiderate. For all these, he must be taught a bitter lesson. Qbalúwayé vowed that he would drain all the wealth that QrUnmlla had acquired which was making him arrogant to them. ESU Qdara said that he would ensure that all his wives left him in no time and he would stop being

As soon as Qrunmllá's message was relayed

902

ll oro r"¡, proud to them. Iya-mi-Ogoronga vowed that she would kill and consume all the children that he had who were making him inconsiderate. They all planned to begin these tasks in three days'time. Meanwhile, on the same night, Qrunmllá had a terrible dream. He summoned his Awo for Ifá consultation. During this session, Otúrá-Mé¡'l was revealed. The Awo told Qrrtnm)lá that there existed the quarrel and conspiracy of those of the same blood with him. The Awo explained to him that his three siblings were angry with him for all his achievements on earth. Qbalúwayé was not happy that QrUnm'llá was blessed with financial success and not he; Egu Qdara was sad that Qrunmllá was blessed with many spouses and not he; while lya-mi-OgOrOñgá was unhappy that QrUnmIlá was blessed with many children and not her. The Awo stated further that the three of them planned to ensure that he lost everything that he had ever aquired in his life and that they were going to commence their evil plans in justtwo days'time.

The Awo advised Qn:nm'lla to offer gbg with three roosters immediately. Qrunm'llá complied. After this, the Awo told him to fill a basket with money and head for Qbalúwayé's house to present it to him as gift. He was not to behave like he knew that Qbaltlwayé was planning any evil against him. He was only to mention that he sensed that Qbalúwayé was not happy with him. After this, he was to fill another basket with money, add one of his wives to it and present it to Egu-Qdárá as gift. He was to fill a third basket with money, add one of his children to it and present it to lyá-mi-Ogoronga as his gift to her. He must never let any of them know that he was already aware of their evil plans against him. The next day, very early in the morning, QrUnmIlá carried a basket filled with money and went to Qbalúwayé's home. When he got there, he saw Qbalúwaye on a tattered mat looking very dejected, As soon as QbalUwaye saw him, Qnlnm'llá shouted anIyQrQ song, saying:

Gbogbo owó tl mo nl o, tlrg ni g Gbogbo owó tl mo nl o, tlrg ni Bábá o! Abl owotl mo nl o ló ¡t blnu sl? Gbogbo owó ü mo nl o, tlre ni o

Translation Allthe moneyl have belong toyou Allthe money belong toyou Bábá Olode o! (Another name of Qbalúwayé) Is it because of my wealth that you are angry All the money belong to you

903

t


When Qrrlnm)lá entered the house, he prostrated to Qbalúwayé. He told him that when he thought about the economic situation in the land, he felt that there was the need for him to ass¡st Qbahlwayé so as to avoid a situation where Qbalúwayé would be stressing

himselftoohardbeforehecouldfeed. Thatwaswhyhehadbroughtthemoneyforhim to spend in feeding himself. The money was the biggest Qbalúwayé had ever set his eyes upon throughout his stay on eafth. QrrJnm'llá assured him that the money was for him alone and that many more would be coming on a regular basis as from that time hencefo¡th. When gbahlwayé saw what Qrrlnmllá had done, he became confused. How could he drain the money from a brother who had promised to extend paft of his wealth to him regularly without prompting him to do so? There and then, Qbalúwayé vowed never to have a hand in the destruction of Qrúnmllá. He told Qrrlnmllá that as from that day hencefofth, nobody could spoil his things again. Qbalúwayé vowed that anyone who planned to ruin Qrúnm)lá had him (Qbahlwayé) to contend with. Qrrlnmllá thanked him profusely and returned to his home. Next, he filled another basket with money. He called Agbérü his wife. He explained to Agbérü that as from that day, she was going to become the wife of Egü Qdara. He explained that Egu Qdara needed a paftner who would take care of him and bear children for him. Since Agbérü had just arrived in Qrr:nmllá's home, she had never slept with Qrunmllá, she had no child for Qnfnmllá, she would be better off as EgU Qdara's wife. Qrúnm)lá promised her that she would be well taken care of by EgU Qdara. After long discussions, Agbérü agreed to become the wife of EgU Qdara. Her parents were informed accordingly. Qrrrnm'ila then carried the basket filled with money and he proceeded to E9ü Qdara's hometogetherwith Agbérü. When they gotthere, Qrúnm'llá shouted thelyérQ song, saying

Gbogbo aya tl mo nl ortlrq nio Gbogbo ayatl mo nlortlrq ni Láah¡ o! Abl ayatl mo nl o lo n blnu s{? Gbogbo aya tf mo nl o, tlrg ni o

Translation All the spouses that I have belong to you All the spouses belong to you Láalú O ! (that is a praise name for EgU) Is it because of my spouses that you are angry All the spouses belong to you

904

ll,

**"

r"¡,

QrUnm)lá explained to EgU that it would not be a nice thing for people to see E9ü going to the market, cooking for himself, washing his clothes, sweeping the house all by himself when all these could be done for him if he had a wife of his own. For this reason, he, Qrrfnmllá had brought Agbérü to be Egü's wife. He could send her to the market; she would cook food for him; she would sweep and tidy up the house; she would wash his dirty dresses; and take proper care of him. Not only this, he had also brought money to Egu Qdara so thatfeeding and spending would not be a problem. When Egu Qdara saw the basketfilled with money, hewasdelighted. Heasked Qrrfnmllá totell him how many people the money was meant for. He was told that the money belong to him (Egü Qdara) alone.

When Qrúnmllá said this, EgU Qdara began to think: how could someone do this and yet be destroyed? Egü thought that it would be unfair for him to pafticipate in the destruction of Qrúnmllá. He therefore declared to Qrúnm)lá that as from that day, nobody would be able to ruin his things in this world. Anybody who planned to do so would have him, EgU Qdara to contend with. Qrunm'ilá thanked him and returned home. Finally, Qrunmllá went tolyámis home. He filled the third basket with money and took him. When he gotthere, he shouted hislyQrQ as before saying:

one of his children with

Gbogbogmgtl mo nlortlrg ni o Gbogbo gmg tl mo nl o, tlrg ni Iyá o! Abl qmgtl mo nl o lo rl blnú sl? Gbogboqmqtl mo nl ortlrg ni o Translation All the children I have belong to you

Allthe children belong toyou Iya ol Is it because of my children that you are angry All the children belong to you Qrúnmllá told lyámi that the situation in the land prompted him to bríng one of his daughters to her to help her in her daily chores. He said that it would not be proper for her to be doing everything all by herself when he had daughters who could be of help to her. He said that he had brought her money for her to spend on feeding and other necessarythings, When Iya-mi-OgÓrOr1gá heard that the money belonged to her alone, she was very happy. She then told QrUnmIlá that they had earlier planned to discipline him but now that he had remembered her, she would not participate in his downfall. Qrúnmllá thanked herand leftfor his home.

905

t


left,

Iya-mi-ÓgorOñga began to think. She was convinced that either Egü or Qbahlwayé had leaked their secretto Qrúnmllá. She said that as a woman, she was the one people would be suspecting of leaking their secret and now it was a man who did it. After much deliberation, she concluded that it must be Obahlwaye who revealed their secretto Orúnmllá.

As soon as he

Meanwhile, Qbahtwayé was totally convinced that it must be Egu-Qdara who told Qntnm'llá their plans whíle Egu-Qdara suspected lya-mi-OgOrOñgá of revealing their secrets to Orrinmllá.

this reason, Iya-mi-Ogóróñgá summoned an urgent meeting. When the three of them arrived at the meeting venue, they accused each other of revealing their secrets to Qrrfnmllá. After much arguments however, they realized that lfa must have told Qrúnmllá all their plans against him. They then concluded that it would be wise for them to formally forgive Qrrlnmllá. They then sent a message to Qntnm)lá to come and seethem. For

When Qrúnm'llá arrived, they told him that they had called him in order for them to formally declare to him that they held no grudge against him anymore. For this, he thanked them. They told him to go and procure three Okete, giant rats, one for each of them. They asked him to put each one in a separate container for each of them and for him to present it to them that day. Qrtlnm)lá left to go and look for the rats. When he got the rats, he prepared them as he had been instructed. He returned to meet them where they were. When he got there, he faced Qbalúwayé first and he chantedlyQré, sayíng:

9qnpQnná gb'Okété e Kl o má páá'yán oO Gbogbo owó tl mo nl o, tllg ni Bábá Olóde gb'Okété o Kl o má páá'yán Gbogbo owó tl mo nl o, tlrg ni o

Translation $QnpQnná , please take okete , the big rat Do nottake human beings All my money belong to you Babá Olóde, please take Okete Do nottake human life

All my money belong toyou As soon as he said this, Qbalúwayé accepted the offering and everything was settled.

906

ll, o*o r"¡, Next, Qrrlnmllá faced EgU Qdara, and chanted the samelyQré, saying:

gb'Okete e Kl o má páá'yán o o Gbogbo aya tl mo nl o, tlrg ni Egrt

Láalúgb'Okétéo Kl o má páá'yán Gbogbo aya tl mo nl o, tlrg ni o Translation Egü, please take Okete

Do nottake human life

All mywives belong toyou 'Láalú, please take Okete Do nottake human life All mywives belong toyou Egü accepted the offering from Qrunmllá and all the problems with EgU was formally resolved. Lastly, Qrrlnm'lla faced Iya-mi-OgOrOñgá and chanted the samelyQrg, saying

Iya migb'okétée l(I o má páá'yán o ó Gbogbo gmg tt mo nl o, tlrg ni OgdrOñgá gb'ókétéo Kl o má páá'yán Gbogbo qmg tf mo nl o, tlrq ni o

Translation Iya-mi, please take Okete Do nottake human life All my children belong to you Ogóróñgá, please take Okete Do nottake human life All my children belong to you

Iya-mi-OgOróñgá also accepted the Okete from Qrunmllá and all her grudges against Qrun m'ilá were formal ly resolved.

Ara iwáju, wgn O bá ErO é,yln, wgn O dúró dé Bá O bá bá ara iwájrt

907


Eroé,yln laá dúróde Dlá filn Qbalúwaye

t'qrun bqw'áyé $bg ni wqn nl kó wáá 9e Ará iwájú, wgn ó bá Ón

é,ylnrwgn odrlrodé Bá O bá bá ará iwájrl ErOQyln láá durodé D,lá filn EgU Qdara Tóñt'Orun bQw'áyé lbg ni wqn nl kó wáá Se Ará iwájrl, wgn O bá ErOé,ylnrwgn Odúróde Bá obá bá ará iwáju EróQyln |áá dúróde Dlá filn lyá mi OgOrOrrga Tórtt'Qrun bQw'áyé lbg ni wQn nl kó wáá ge Ará iwájrl, wgn O bá ErOé,ylnrwgn ódr¡rodé Bá O bá bá ará iwájú Eroéyln láá drtródé ErO

Dláfitn Qrúnmllá Tórtt'Qrun bQw'áyé Fbq ni wqn nl kówáá Se Qrúnmllá nlkan nl ñbg lé, yln tO nqebq WQn délé ayétán Qrúnmllá nlkan lódgni apésln Awgn mqta tó kü wá pete-péro Wqn nl áwgn yóó batirq jq lbg ni wqn nf kó wáá $e WQn nllja gmglyá dé ÓgbÉbg, ó rúbg Njg gbogbo owó tl mo nl o, tlrg ni g Gbogbo owó tl mo nl o, tlrg ni Babá Olodeó! Abl owó tl mo nl o lo ñ blnu sl? Gbogbo 9mq tl mo nl o, tlrg ni o Gbogbo aya tl mo nl o, tlrg ni o Gbogbo aya tl mo nl o, tlrg ni Láelú o! Abl aya tf mo nl o lO ñ blnrf sf? Gbogbo aya tl mo nl o, tlrg ni o

908

ll, Gbogbo gme tl mo nl o, tlrg ni o Gbogbo qmg t{ mo nl o, tlre, ni Iya o! Abl gmg tl mo nf o lo rt blnu sl? Gbogbogmgtl mo nl ortlrg ni o $QnpQnná gb'Okétée Kf o má páá'yán o O Gbogbo owótl mo nl o, tlrg ni Babá Olóde gb'Okété o

Klomá páá'yán Gbogboowótl mo nl o, tlrq nio Egu gb'okétée Kl o má páá'yán o O Gbogbo aya tl mo nl o, tlrg ni Láálú gb'ókétéo Kl o má páá'yán Gbogboaya tl mo nl ortirq nio

lya migb'Okétée Kf omá páá'yánoO Gbogbo emg tl mo nl o, tlrg ni OggrOnga gb'Okété o

Klomá páá'yán Gbogbo gmq tl mo nl o, tlrg ni o Translation The travellers in front, you could not catch up with

Those behind, you refused to waitfor If one cannot catch up with those in front One needs to wait for those behind These were Ifá's declarations to Qbalúwaye When coming from heaven to eafth He was advised to offer gbg Thetravellers in front, you could notcatch upwith Those behind, you refused to waitfor If one cannot catch up with those in front One needs to wait for those behind These were lfá's declarations to Egü Qdara When coming from heaven to eafth He was advised to offerqbg The travellers in front, you could not catch up with Those behind, you refused to waitfor If one cannot catch up with those in front One needs to wait for those behind

909

aur" u.¡i


These were lfá's declarations to lyá-mi-Ogóróngá When coming from heaven to eafth She was advised to offer ebe The travellers in front, you could not catch up with Those behind, you refused to waitfor If one cannot catch up with those in front One needs to wait for those behind These were Ifá's declarations to Qrúnmllá When coming from heaven to ea¡th He was advised to offer gbg Only Qnlnm)lá complied with the advice of the Babalawo When theygotto eafth OnlyQrúnmllá was living in comfort The other three conspired And planned to ruin all he had in life He was advised to offer gbg He was told that it was the evil plan of hís siblings He complied by offering the gbg Now, all the money I have belong to you All my money belong to you Bábá Olódeo ! Is it because I am rich thatyou are angry? All my money belong to you All the wives I have belong to you All my wives belong to you 'Láalú 0!! Is itfor mywivesthatyou are angry? All mywives belong toyou All the children I beget belong to you All mychildren belong toyou

Iyáó! Is it for my children that you are angry? All my children belong to you Now, SQnpQnna takeOfete Do nottake human life All my moneybelong toyou Babá Olóde, please take Okete Do nottake human life All my moneybelong toyou Esü, please take Okete Do nottake human life All mywives belong toyou Láalú please take Okete

910

*,1

o*o r"¡,

And spare human life All my wives belong to Iyá-mÍ, please take Okete Do nottake human life Allthe children I have belong toyou 0gOrOrlgá please take Ókete And spare human life All my children belong to you

you

{

It is clear from this Odü why and how Qrúnm)lá became the mouth piece of Divinities. As a matter of fact, Qrúnm'llá was and still is the mouth piece for IrúnmglQ, Oñgá, Egrfngrln, Or0 and so on. Qrunmllá is he who looks for food for them. During consultation, the Awo will ask first what the gbg materials would be. After this, enquiries would be made on what any or all of these IrrlnmolQ, Ofigá, Egúngrf n, Oró, is Qrunmlla, through Egb€, Iya-Mi-OgorOnga and so on would BabaláwoAyárrtfá who announces what all these Divínities would take for them to get food.

Ifá

{

take. It

10.

Ifá warns that the person for whom this Odü is revealed must never go into joint business with anyone. He/she must never join any thrift establishment or engage in joint financial contribution. It is not in his/her interest and outcome will never be favourable to him/her. This person can save money in the bank or any other financial institution but not with any cooperatives society. He/she will only be duped.

the his/her

¡

l

Ifá advises this person to offer ebg with one matured he-goat and money. After this, he/she needs to feed Ifá with a hen or she-goat, two rats and hro

fish.

On this, a stanza in OtUra-Mé¡) says:

ó di gqwglq Ódiqekun Illá firn Orr¡nmllá Nljqtl Ohun ati Qkánkánlénlrün lrr¡nmgle jq ñdájq fbg ni wQn nl kó wáá 9e

i

Translation di99w9l9 Ó dísekrln They were the Awo who cast Ifá for QrUnmIlá When he and the remaining 400 lrúnmQle $arted a contribution He was advised to offer Ó

ebg

911

joint monetary

i


In their periodic meetings, the 401 lrúnmglQ came up w¡th an idea thatthey could start a cooperat¡ve soc¡ety where they would be contributing money, either in cash or in kind. If the money was contributed at this meeting, it would be handed over to one of them to staft a business with. Atthe next meeting, the money would be contributed and handed over to another IrúnmglQ to staft busíness. This was the way they would rotate it round the whole of them and they would all have enough money to embark on viable business ventures. All the lrúnmglQ present at the meeting welcomed the idea. They decided that they would commence the contribution with 2,500 cowries per lrr1nmglQ, per meeting. This translated to one million cowries even if the recipient of the money did not put his own money into it. This meeting took place every five days. This meant that it would take about 57 lunar months for it to go round all the lrúnmglQ.

They concluded that Qgun would take first, followed by ESU Qdara, gbatálá, Ogr:n, $ángó, while Qrrlnmllá would take last. They all agreed, and allof them considered the deliberation as one of the most fruitful they had ever had in recent years. After this, all the lrúnmglQ wentto theirvarious homes. When Qrúnmllá got home, he summoned his group of Awo who were actually his former students for Ifá consultation: Would this decision of the lrúnmglQ be as rewarding as it appeared? Would it benefit the lrunmglQ as planned? During consultation, Oturá-Mé¡) wasrevealed.

The Awo told Qrunmllá that the move would benefit all the IrúnmglQ except Qrúnm)lá himself. They told him that his destiny did not support going into joint venture or joint financial contribution with others. He was advised to offer ebo as stated above. After this, he was urged to withdraw from the contribution. Qrúnmllá complied with the advice and offered the gbg. He however found it impossible to withdraw because he did not want to be seen as the one who spoilt the plan of all the Irúnmgle. He was convinced that should he withdraw, his action would have a bandwagon effect, and the contribution would collapse, He continued with them allthe same. When they commenced, the first contribution was handed over to Q$un. When she got home, she stafted her business venture. She took paft of the money to procure a big pig and hen to propitiate her Oke-Ipóf . The next meeting day, the moneywas given to Qbatálá. He stafted his own business, and he took paft of the money to buy 16 snails and shea butter to feed his Oke-Ipof Ogun fed his own Oke-Ipof with a male dog and commenced his business. Sangó fed his Oke-IpOf with a ram and started his business. Onga-Oto fed his Oke-IpoÍ with a ram cooked in Fgrll, melon soup and added pounded yam to it before starting his business. Qbahlwayé fed his Oke-IpOf with yam pottage and fried shrimps and washed everything down with freshly tapped palm-wine. That was how all the Irúnmgle were doing whenever they received their

.

912

l,l, uura ue¡i

contribut¡ons. Their busínesses flourished. At last it was the turn of Qntnmllá to collect his own contributioñ. That day, none of the IrúnmglQ came for the meeting. He waited and waited. When he did not see them he went home. He sent his children to the lrúnmglQ to bring him his own contribution. They only sent him excuses. That was hoW QrUnmllá lost one millioñ cowries which he contributed for over 57 lunar months. When he remembered the message of Tfá, he was not totally surprised. He was only praising his group of Awo that they had earlier warned him against it.

ó di 99w919

Ódiqekun DláfúnQrrlnmlld T'Ohun áti Qkankánlénfrún IntnmglQ jq rtdájq lbg ni wqn nl kó wáá $e ÑjqQgun j'glgdQtán Ó pada s'é,yln Ó

di g-ewglg

ÓdigQkrln

gbatáh je'gblntán Ó padá s'é,yln

ó di qewele

ód¡setr¡n Ogrtn j'a¡a tan Ó pada s'é,yln ó di 99w9lq ó ai ggt
$ángój'ágbOtán Ó pada s'gyln ó di 99wgl9 ÓdigQkrtn Qbalúwayé j'áfálá kln Ó pada s'éyln ó di 99w919 Ódigqkun ErolporéroQfa lni gb'Qbg nlbQ kówaa 9'gbgo Translation Ó di99w9l9

ó

d¡ sekun

They were the Awo who castlfá forQrUnmllá

When he and the remaining 400 IrúnmglQ started a joint monetary

913

lfa D¡da: An invitation to lfa Consultaüon

contribution He was advised to offer ebo AfterQgun consumed a big pig She retreated

Allhailgewqle And praise gQkún After the consumption of snails by Qbatálá He retreated

Allhail$ewele And praise gQkún

Aftertheconsumption of a dog Ogrln also retreated All hailSewele And praise 9Qkún $ángóconsumed a big ram And retreated

Allhail$ewele And praise gekún Qbalúwaye consumed yam pottage And retreated

Allhail$ewele And praise gQkún Travellerstolpo and Ofa towns Please advise those who were told to offer ebo to do so

Ifá says that it is not in the interest of the person for whom this Odü is revealed to participate in any joint contribution. If he/she had already joined, he/she needs to withdrawforthwith.

11.

Ifá says that it foresees the Ire of long life for the person for whom this Odü is revealed. Ifá says that he/she had chosen all the Ire in life when he/she was coming from heaven. However, he/she is a prominent member of the Fgbé, in heaven.

As he/she is impoftant and popular here on eafth, so also he/she is impoftant and popular in heaven. Ifá says that his/her $gbé in heaven are already impatient and they are calling him/her to come and join them over there. For this reason, Ifá says that there is the urgent need for him/her to send an ArokO, symbolic message, to heaven to tell his/her Fgbé that he/she had not finished all his/her assignments here on earth and that the Sgbé need to exercise more patience for him/her to finish what he/she had come into the world to do before

914

il o*o r"¡, they ask him/her to return to them. This is very impoftant in order to prevent him/her from sudden death. The sudden death being referred to here is not as a result of the evil plans of enemies or complications of the Elders of the Night. Ifá says that there is the need for this person to offer ebg with one matured hegoat and money. After this, he/she needs to procure all fruits available at that time, two rats, two fish, one pigeon, one guinea fowl, one rooster/hen. (Depending on the sexof the percon forwhom this Odü is revealed) hryo

of his/her dresses that he/she had used very well, and another hegoat. The heads of the rats, fish, birds and beasts will be put in a sack together with the fruits and dresses; they would be tied and taken to the forest or riverside. This person will then be saying that he/she needed to receive his/her blessings of prosperity, spouse, children, means of transpoftation, propefties and so on, before he/she could return to heaven. He/she will then place the sack down and turn back. He/she must not look back until he/she arrives at his/her home or the home of the Babaláwo orlyánlfá who peformed this ritual for him/her, On all these, a stanza in Otura-véfl says:

Ajenje nl'régrln, egbgrg nl'dé f)|afUnOrúnmllá Ifá ñt'Qrun bQwá'yé fbg ni wqn nl kó wáá ge Translation Ajenje nl'régún, ggbgrg nf 'dé He wastheAwo who cast Ifá for Qrúnmllá When coming from heaven to eafth He was advised to offer gbg

.

When he was in heaven, Qrúnmllá was a prominent leader among his fgbé He was respected and adored. While he was among his fgbé in heaven, there was no crisis because he was always applying his wisdom and understanding to administer their affairs. When it was time for him to come to eafth, the figbé accepted this fact reluctantly. They made it clear to him that they could not afford his staying too long on earth. They urged him to make his sojourn on eafth very short and snappy. Because of this, Qrúnmllá went to Ajenje-nl'régún-ggborg-ff'dé, one of his numerous students in heaven for Ifá consultation. During this session, OtUra-Me¡) was revealed. Ajenje-n1'regUn-ggbgrg-nf'dé, told Qrúnm'ilá that he had already been blessed with all Ire in life and he is duty bound to achieve all of them before he should contemplate returning to heaven. He was told to offer gbg as prescribed above. The Awo however told him thata time would comewhen his fgbg would be asking him to return to heaven urgently. He was however not to do so until he accomplished all his assignments on eafth. Instead, he was to send Arokó to his [gbQ so that he would have ample time to

915

lfa Dida: An ínvítation to lfa Consultation

finish his assignments on earth. Qrúnmllá was taught how to prepare the ArokO. Shorthly after this, he left heaven for eafth.

it difficult to administer their affairs as effectively as Qrúnmllá used to do when he was with them. The situation was not going as smoothly as they would have loved. Much as they tried, they could not find any meaningful solution to many of their problems. They were all convinced and concerned thatthe situation was notthat bad when QrUnm'llá was with them in heaven. Tired of all these problems, they met and concluded that Qnfnmllá should be summoned back to heaven to come and take overthe administration of the affairs of his Fgb€. This time, it was not yet up to 10 years that QrUnm'llá left heaven for eafth. They began to summon him repeatedly. They appeared to him in his dreams, he saw them in the corners of his room in flashes, he knew about them in all the Ifá that he cast for himself and others. That was when he knew that there was the need for him to send the Arok0 to his Fgb€ so that he could accomplish his mission on eafth. While on earth, his f;gbQ in heaven found

He procured all the materials he needed for gbg and the preparation of the Arokó and called another student of his here on eafth to help him prepare He offered the gbg and instructed the Awo on whatto do aboutthe preparation of the ArokO.

it.

While they were doing these, his [gbQ in heaven sent delegates to him in order to bring him to heaven on that day. In heaven however, a big reception was prepared for his arrival. That was the only topic for discussion among all members of the FgbÉ in heaven atthattime. They were allfull of expectations.

As soon as Qrrlnm)lá and his Awo completed the ArokO, the delegates arrived. The delegates asked Qn:nmlla to follow them to heaven. They explained to him that all his [gbQ were anxiously awaiting his arrival because they all missed his unequalled administrative capability. Instead of following the delegates, Qrrlnmllá handed the ArokO to them and was singing thus:

l'ówó l'ówó nllé Ayé kl n tóó wá O Egbqrq nl'dé Ajenje nl'régún egbgre nl'dé N ó l'áya-m'áya nl'léAyé kl n tóó wá O Egbqrq nl'dé Ajenje nl'régún egbgrg nl'dé N ó bl'mg-lé'mg nl'léAyé kl n tóó wá ó Egberq nl'dé Ajenje nl'régún egbgrg nf 'dé N ó kq'rc-mq'lé nl'lé Ayé kl n tóó wá O Egbgrq nf'dé Ajenje nl'régún ggbgrg nf 'dé Nó

916

il, Nó

l'$gin-m'e$¡n nl'lé Ayé kl

n

Fgbqrqnl'déo

otuo u"¡i

tóó wá o i

Ajenje nl'régún egbqrq nl'dé N ó j'ogbó-j'atQ nf'léAyé kl ntóówá Egbgrg nl'dé Ajenje nl'régrln egbgrg nl'dé N ó nlregbogbo nl'léAyé kl ntOówá Egbgrq nl'dé Ajenje nl'r€gún ggbqrq nl'dé

Translation

O

O

return

I will receive my blessing of wealth before I Egbgrg ff'dé, I praise you Ajenje nf'régún ggbgrg nf'dé I will claim my blessing of a good spouse before I return

,

Fgbqrg ff'de, Ajenje ff'régún ggbgrg nl'dé I will receive my blessing of good children before I return Egbqrq nf'de, Ajenje n1'régiln ggbgrg ff'dé I will accept my blessing of strong horses before I return

ff'de,

Fgbqrg Ajenje ff'régún ggbgrg I will claim my blessing of comfoftable home before I return Egbqrg ff'de, Ajenje ff'régt1n ggbgrg ff'dé I will receive my blessing of long life before I return Fgbqrq rf'dé, Ajenje ff'régún ggbgrg ff'dé

i

rf'dé

\

The delegates could make no meaning of the contents of the Arok0 and the song he was

singing. They begged him to explain the meaning to them. Qrrlnmllá removed the

he

head of the pigeon and told them that it represented financial success. He said that needed to succeed before he could return to heaven. He showed them the head of a hen and said that it represented a good spouse. He explained that he must be blessed with a good spouse before he could return to heaven. He brought out the heads of the rat and fish; he explained that they represented children. He made it abundantly clear that he could not come to heaven until he had children who would carry on for him when he decided to return to heaven. He brought out the head of a guinea fowl and told them that it represented peace and comfoft. He explained that he would not return to heaven until he is comfortable. He brought out all the fruits and told them that they represented sweetness and happiness. He said that without these, he could not return to heaven. He showed them all the contents in the bag of ArokO and explained what they

all

917

(

i


represented. He promised that as soon as he acquired all the good th¡ngs of life, he would return to heaven. When the delegates heard these statements, they were very sad and disappointed that it was obvious that Qrunmllá was not prepared or ready to return to heaven at that point in time but they recognized the fact that he needed to accomplish his mission on eafth before returning to heaven. They accepted the ArokO from him and asked him how soon he would return to heaven; instead of giving a definite response, he only said, 'very soon', They could not understand that. They again asked him to tellthem how long it would take him to return to heaven. His response again was, 'very long'. After much deliberation, the delegates returned to heaven together with the Arokó, minus Qrrfnm)lá.

After this incident, Qrrlnmllá lived on ea¡th for several years and achieved all the Ire that he had chosen in heaven before he finally returned to heaven to meet his [gbg. He was given a rousing welcomewhen hefinallyarrived in heaven.

Ajenje nl'régún, egbgre nl'dé

üáfirnOrgnmlla

Babá ñt'Qrun bQwá'yé pbg ni wqn nl kó wáá ge

Ógb'gbgrórú'bg N ó l'ówó l'ówó nlléAyé kl n tóówá o Fgberq nl'dé Ajenje nl'régün egbgrq nf 'dé

l'áya-m'áya nl'lé Ayé kl n tóó wá O Fgbqrqnl'dé Ajenje nl'régún ggbqrq nl'dé N ó bl'mg-lé'mg nl'léAyé kl n tóówá O Fgbgrqnl'dé Ajenje nl'régrln ggbgrg nl'dé N ó kq'lé-mQ'lé nl'lé Ayé kl n tóó wá O Fgbqrqnl'dé Ajenje nl'régún egbqry nl'dé N ó I'Qgin-m'qgin nl'lé Ayé kl n tóó wá o Fgbgrq nl'déo Ajenje nl'régún ggbgrg nl'dé N ó j'ogbó-j'atQ nl'léAyé kl ntóOwá O Egbqrq nf 'dé Ajenje nl'régún ggbqrg nl'dé N ó nlre gbogbo nl'lé Ayé kl n tóó wá O Egbqrq nl'dé Nó

918

l,l'

**"

r"¡,

Ajenje nl'régrln ggbgrg nf 'de Kóp€,KOj¡nna !wá bá ni l'átólélregbogbo Atole Ire gbogbo láá bá ni I'QsQ Qbarlga

Translation Ajenje nl'régún ggbgrg rf'dé He wasthe Awowho castlfá for QrUnmllá When coming from heaven to earth He was advised to offer qbg He complied I will receive my blessing of wealth before I return Fgbqrq ff'de, I praise you Ajenje nf'régún ggbgrg nl'dé I willclaim my blessing of good spouse before I return Fgbqrg n1'dé, Ajenje nl'régún ggbgrg nf'dé I will receive my blessing of good children before I return Fgbgrq nl'dé, Ajenje ff'régún ggbgrg rf'dé I willaccept my blessing of strong horses before I return Egboro nide, Ajenje niregun egboro nide I will claim my blessing of comfoftable home before I return Egbqrq rf 'de, Ajenje n'i'régrln egbQrg rf'dé I will receive my blessing of long life before I return Fgbqrg rf'de, Ajenje n'i'régún ggbgrg ff'dé Before long, and nottoofar Come and join us in the midstof alllre in life That is the guarantee we get if we follow Ifá, the Qba of all Oñga

Ifá says that this person shall be blessed with all Ire in life before he/she returns to heaven.

L2.

Ifá says that the person for whom this Odü is revealed has been trying his/her best to help others as much as he/she could. Ifá says that the people he/she is helping will plan against him/her in such a way that he/she can never believe. Ifá says that these conspirators will be exposed and the shame of their actions will live with them for the rest of their lives. Ifá however warns that the person for whom this Odü is revealed must never plan any revenge or pay back evil with

919

evil.

{


This person must have a large heaft and must be able to forgive and forget all the evilthat people doto him/her.

Ifa advises thís person to offer gbg with four rats, four fish, traro he-goats and money, He/she also needs to feed Ifá with a matured she-goat. On this, Ifá says:

rfá lófo Mo lófO Ifá ló be Emi naá ló bá Wón nl nl'bo ló ba sl Orunmlla ló bá s{'léAlárá

Translation Ifá declared that it had flown away I responded that it had flown away Ifá declared that it had landed I responded that it had landed Theyasked thatwhere had it landed? Orunmllá responded that it had landed in Alárá's palace QrUnmIlá was staying inlpapó bnd at this point in time. During his stay in this town, he had taken good care of all the people in the land. He had healed all those who were ill, he had turned barren women to proud mothers; he turned debtors to rich people; he settled several rifts inhibiting progress and development in the land. Ipapo town witnessed u nprecedented growth. Qrr1nm'llá to see him urgently. Qrúnmllá went immediately, Alárá asked Qrtlnmllá to consult Ifá for him. He did and Otrlra Mé¡I was revealed, QrrJnmllá told Alárá thatthe reason why he had asked for Ifá consultation was that his favouríte wife was pregnant and had been in labour for five days but she had not yet been able to deliver the baby. He assured Alárá that his wife would have a safe delivery. He advised Alárá to offer gbg with one matured she-goat and money. Alárá complied. A few moments after, Alárá's wife gave bifth to a bouncing baby gírl. Alárá wasvery happy.

One day, Alárá sent emissary

to

As soon as the baby was delivered, QrUnm)lá asked Alárá to permit him to return to )pápó, but Alárá would have none of it. Alárá insisted that QrUnm)lá must do the IkgsQdáyé,Imgf and the naming ceremonies before he could be permitted to leave. In short, Qrrlnm'ilá was reluntactly allowed to return to Ipápo after he had spent two months with Alárá.

920

ll, oru r"¡, rfá lófo Mo ló fO Ifá ló be Emi náá lóba WQn nl nl'bo |ó ba sl Qrrtnmllá ló ba sl'léAjerO

Translation Ifá declared that it had flown away I responded that it had flown away OrUnmllá declared that it had landed I responded that it had landed They asked that where had it landed? Qrrlnmllá responded that it had landed in AjerO's Palace

Not up to two ltadOgr:ns (17 days) that Qrrlnm'llá returned from Alára's palace, the emissary of Ajeró arrived. AjerO asked Qrúnm'llá to follow his emissary immediately because there was an emergency. When he got to AjerO's palace, Ifá was consulted. During consultation, he discovered that Ajeró's wife was also in labour and she was also having difficulties with the delivery. Qrrlnmllá asked AjerO to offer gbg with a matured she-goat and money and he did. Soon after, the wife gave bifth to a bouncing baby girl. As soon as this happened, Qrrlnm'llá asked for permission to leave and he was granted. the baby began to weep uncontrollably. All efforts to stop her from weeping failed. AjerO became confused. He sent emissary to go and bring Qrúnm'llá back. He gave them three horses. He asked them to run quickly to meet Qrúnm'llá before he got to lpápo and bring him back. He instructed the emissary to release one to the horses to Qrrtnmllá to ride back to his palace. The emissary met Qntnm)lá at the boundary of Ipápo town. He told him to return to Ijero Ekitt immediately. He mounted one of the horses and they rushed back. A few moments after this,

When he arrived at Ajeró's palace, he met total chaos. Everyone was running helter skelter without knowing what to do. Qrunm)lá consulted Ifá and it was revealed that as soon as he, Qrúnm'ifá had leftthey had been calling the new baby different names which her Ol had rejected. Qrúnmllá made it clear to AjerO that the baby brought a special namefrom heaven. When Qrunmllá gave the baby this special name she stopped crying immediately. After this, Alárá refused to permit Qrrlnm'llá to return tolpápó until after two months. Before Qnfnmllá returned tolpapO, many people in the land had began to grumble that Qrúnm)lá was no longer interested in taking proper care of them. They complained that

921


Qrunmlla preferred to go and work for other people at their expense. When they confronted Qrunm)lá with this allegation he responded that an Awo must never refuse to attend to the call of anyone who needed hís/her service and assistance. He also pointed out to them that there was no major crisis unattended to when he left them and that he had always endeavoured to return tolpápó atthe earliest oppoftunity.

Ifá lófO Mo

lófó

Ifá lóba Emi naá ló ba Wón nl nl'bo ló ba sl Qrünmllá ló ba d'lé Qwárángrtn-Aga

Translation Ifá declared that it had flown away I responded that it had flown away Orrlnmllá declared that it had landed I responded that it had landed Theyasked thatwhere had it landed? Qrunm'llá responded that it had landed in Qwárángun-Aga Palace Qwárángr1n-Aga also summoned Qrúnmllá to come and help him solve his problem. He went. He consulted Ifá for Qwárángrtn-Aga. He recommended gbg and QwárángrlnAga complíed. Qrunm'llá performed the gbg and all other rituals necessary to solve the problem. He was only allowed to return home after three months. When he returned home, he did not meet his wife at home.

When he asked all his neighbours where his wife had gone, they told him that his wife died not up to three weeks that he left. They assured him that a proper and befitting burialwas gíven to her. They showed QrrJnmllá where her remains were buried. When he saw the grave, Qrúnmllá burst into tears. He wept uncontrollably. The people blamed him for leaving the town for too long. In the evening of that day, all the elders in the land came to commiserate with him. He thanked them for their good gestures. He was even very proud of them for all the steps they took in his absence. When the elders left, Qrúnm)lá did not know whatto do. He was totally devastated. He did not know where to staft without his beloved wife. He was unable to sleep. He wept again and again. He kept reminding himself that it was a taboo for an Awo to weep over the death of anyone. Yet the tears kept coming. He could not help it. Very early in the morning, Qrunmllá summoned up courage to consult

Ifá.

Why had Ifá

abandoned him by allowing his wife to die without giving him any príor warning? He

922

l,l, o*o r"¡,

had gone to do the assígnment of Ifá, why had Ifá paid him in this rnanner for all his efforts? When he cast Ifá Otúrá Mé3) was revealed. Ifá told Qrrlnm'llá that his wife was alive. He was told to offer gbg with two he-goats and money against conspirators. Ifá explained to him that the people of Ipapó were the ones who captured his wife and sold her out to the people of lbariba town. Ifá said that he must urgently offer the gbg and move to Ibaf ba immediately. Ifá warned that those in Ibalba were also planning to sell her out because as soon as she was brought into that land, series of misfoftunes had been happening to them there. They had consulted Ifá and they had been advised to move out his wife from their land if they wanted peace and harmony to return to the land. Ifá said that they planned to take her to the market the next day, because that was the day Ifá asked them to sell her out in the market.

When Qrunm'lla heard this, he quickly offered the prescribed gbg and mounted the horse which Ajer0 gave him and headed forlbaÍba town. He arrived there at dawn the next day. He headed straight for the market. When he got to the market, there was nobody there. He waited impatiently for the market to open. As soon as the market was opened by the Párákóyis, the market officials, Qrrtnmllá began to move from one stall to the other. Soon after, he saw his wife being brought to the market. When they saw each other, they threw caution into the wind and hugged each other. Qrúnm'ilá told the man who brought his wife to the market that he was interested in buying her back. The man simply told Qrunmllá to take her away free of charge! The man was so happy that he had been relieved of problems. Qrúnm)lá and Qsr¡nfunrnf léyg his wife headed back home. On their way, Qsunfunrnlléyo explained how she was captured very early in the morning,

beaten into pulp and dragged out of the house naked. She told Qrrlnm)lá that they wanted to kill her there and then but some of them said that she could be sold in the market to make money instead of just wasting her for nothing, That was how they decided to sell her off.

What did the people say that she had done? Qsunfunrnlléyo responded that the conspirators said that Qrrrnm'lla had abandoned them. One of their children twisted his ankle and they complained that Qrúnmllá was not around to help them straighten the leg. Thatwas the only complaintthey made against her and her husband. Qrúnmllá told Qsunfrlnnf léyo that it would not be wise for them to run away from Ipápó at that time. At the same time, it would not be wise to arrive in broad daylight. They waited untilthe dead of the nightand both of them sneaked home. The next morning, Qrunmlla ordered for several kegs of $eketé, maize beer and Emu, palmwine. He also ordered for several kolanuts. When he secured all these items, he sent for all the people oflpápo land, both young and old, to come and have a feast in his

923

I


home so that he would show his appreciation to them for the befitting burial they gave to his beloved wife.

In the evéning, all the inhabitants of the land congregated in Qrúnm)lá's house. He thanked them for all what they had done for him in his absence. He prayed to Olódümaré to please pay them back in the same manner that they had done to him. Noneofthemcouldsay'Asg'. Hethenaskedthepafitobedeclaredopened. Itwasthe ring leader who declared it opened. That was when QsunfUnlgyg brought palm wine, Sekete beer and kolanuts for the ring leader to use in declaring the pafi open. All the inhabitants of lpapo land could not believe their eyes. They were all serued with kolanuts, Seke,te and palmwine. None of them could either eatthe kolanuts or drinkthe beerand palmwine.

they must drink and eat. They just could not. Then Qrúnm)lá asked them; 'what wrong did I do against you, for you to treat me the way you did'? None of them could answer the question. One by one, they quíetly left in shame. None of them was able to fathom what went wrong. How did Qrunm)lá know where his wife was? Who told him? How did he manage to see through their plan and conspíracy? After much deliberation, they went for Ifá consultation. They went to the home of this QrrJnm)lá insisted that

Babaláwo for Ifá consultation:

l'o,tl ejQ Obl I'obl ImOrán

9tl

fmu I'qmu árá-joñjo IXá filn Kékerélpepó Abüfágba ibQ lbg ni wQn nl kl wqn ge Translation The beer is an alcohol of contention The kolanut is that of trouble And the palmwine is that of amazement These were lf-á's declarations to the youths of Ipapó And same was declared to the elders of Ipapó They were advised to offer gbg The Awo castigated them for conspiring and planning evil against the Ambassador of Olódümaré on earth. He said that they had done something that might spell doom for

everybodyintheland. Hemadeitcleartothemthatwhattheyhaddonewassomethíng that they too could never accept. They therefore needed to go and tender theír unreserved apology to Qrúnmllá.

Instead of listening to the advice of the Babaláwo, they began to argue that they did

924

ii

oro r"¡, what they did because Qrrlnmllá had chosen to abandon them. They claimed that QrUnm'ilá had no right to leave their town for any other place when they were not yet readyfor him to leave. The Awo responded that Qrrlnm)lá was not anybody's propefi or possession. He said that QrrJnmllá was free to go to anywhere he likes and at anytime he desired. The Awo got angry with them when they continued to argue. He told them that he had originally intended to follow them to go and appeal to Qrunmllá to please forgive them but the way they were arguing, he would not follow them anymore. He chased them out of his home and told them to go and face the consequence of their actions. That was when the elders and youths of Ipápó realized that they had hithefto been arguing blindly. They appealed to the Awo to follow them to beg Qrúnmllá, the Awo agreed after much persuasion. When they got to Qrunm'llá's home, they began to beg. The Awo led the elders and representatives of the youths to Qrrlnm)lá's house. They began to beg him. All of them prostrated. The Awo did not give QrrJnmllá the chance to say anything. He assured Qrúnm)lá that they had narrated everything that took place to him and they had been found guilty. After much appeal, Qrr:nm)lá forgavethem.

It did not end there.

All what they did to Qrúnmllá, the Qba of the land was not informed. When he heard what had happened, he summoned everybody to his palace; including Qnlnm)lá. He asked them to narrate their stories. They did. The elders and youths oflpapO began their blind arguments once more. They were again found guilty. The Qba was pafticularly angry with the elders whom he accused of misleading the youths. The Qba said that the elders did not give proper leadership in the land. He ordered for them to be severely punished. Qrrf nm'llá however pleaded for them and the matter was settled a micably.

Ifá lófO Mo lófO Ifá ló ba Eminaa lóba WQn nl nl'bo ló ba sl Orrlnmllá ló bá sl'léAlárá

Ifá lófo

Molófó Ifá ló ba Emi naa lóba WQn nl nl'bo ló ba s{ Qrúnmllá ló be sl'lé Ajero

rfá lófo Mo lófO

925

lfa Dida: An invitation to lfa Consuftat¡on

Ifá tó be

.

Emi naá ló ba Wqn nl nl'bo lÓ be sl Affnmllá ló ba sl'|e Qwarángrtn-Aga lbg ni wqn nl kl wqn 9e WQn gb'Qbo, WQn rú'bg Nje Awgn Qtl I'o, tl ejQ Obl I'obIlmQrán $mu I'erhu árá-jortjo

Dláfiln Kékerélpapó Abüf'ágbe ¡bQ KékeréIpápówgn klltl ejg Ifá mo bá wgq ¡t, mo 9 egun wgn Agba lpápó wgn kll tl ejQ Ifá mo bá wgn rO mo g€gun wgn

\

Translation Ifá declared that it had flown away I responded that it had flown away Orrlnmllá declared that it had landed I responded that it had landed? They demanded to know where it had landed. QrUnmllá responded that itwas in Alárá's palace Ifá declared that it had flown away I responded that it had flown away QrrJnmIlá declared that it had landed I responded that it had landed They demanded to know where it landed in Qn:nmllá responded that it had landed in AjerO's Palace Ifá declared that it had flown away I responded that it had flown away Qntnm)lá declared that it had landed I responded that it had landed They demanded to know where it landed in Qrúnmllá responded that it had landed in Qwarángún-Aga's Palace

They were advised to offer gbg Theycomplied Now, the beer is an alcohol of contention The kolanut is that of trouble And the palmwine isthatof amazement These were Ifá's declarations to the youths oflpápó Same was declared to the elders there

926

+,+,

a*"

u"¡i

Theywere advised to offergbg The youths of)pápo were nevertired of contention Ifá, I challenged them and I won The elders oflpapo were nevertired of contention Ifá, I challenged them and I defeated them.

Ifá says the person for whom this Odü is revealed needs to have the mind to forgive. He/she has been absolved by Olódümaré. He/she only needs to forgive those who erred against him/her.

13,

and

Ifá says that the percon for whom this Odü is revealed must always do good must eschew bitterness, wickedness and hatred in all his/her thoughts, speeches and actions. Ifá says that if this person does well, he/she does so for himself/herself. On the other hand, if he/she is wicked, he/she does so for himself/herself. Ifá says that whatever he/she does, he/she will be the first to reap the fruit of his/her character. Ifá advíses this person to understand that whatever ís it that if done to him/her will pain him/her, he/she must never do it to others. As long as he/she keeps this in mind and follows it in all his/her ways of life, then joy shall be his/her poftion all the days of his/her life.

Ifá advises this person to offer gbq with one matured he-goat and money.

On

I

(

this, Ifá says: Bl

osé ire

O seé filn ara á Bl o sl s'lká O ge e fun araá

re rq

DláfilnAfóju Tl ñ9agbe lg ilQ Haúsá Ebq ni wqn nl kó wáá

$e i

Translation Ifyou do good You do so for yourself

And if you arewicked You do so foryourself This was the message of Ifá forthe Blind Man When going to beg foralms in Hausa land He was advised to offer gbg The Blind Man was popular for his style of begging for alms. He would never beg

927

anyone

i


to give him alms. He would simply tell anyone he me! 'If you do good, you do so for yourself; and if you are wicked, you do so for yourself'. He used to trek from one village to the other, from one town to another and from one house to the next, begging for alms. Many people used to render their assistance to the Blind Man because they considered his style of begging as a great challenge to their individual and collective character. Unknown to the Blind Man however, was the fact that the Qba of Haúsa land considered the blind's man style of begging as irritating and preposterous. The reason being nursed by the Qba was that what the blind man was saying was highly philosophical and that such wise saying had no business coming out from the mouth of a beggar and a blind man for that matter! The Qba felt that i[ was only him, his royal home and his Council of Chiefs who had the right and the privilege to make philosophical statements. He therefore concluded that the blind man would be taught a bitter lesson that other people would learn from. One day, the Qba summoned his best hunter to get a live cobra for him. Within two days, this item was procured. The live cobra that the hunter got was very big and wild. The Qba ordered him to putthe cobra in a bag. This was done. In the afternoon of that day, the blind man came as usual and the Qba presented this'giff to the bling man. When the blind man touched the bag, he thought it was a pangolin. He was very happy and in orderto show his appreciation, the blind man declared; Bl oge ire O seéfiln ara á re Bl osl g'lká O ge e fi¡n araá re

Translation Ifyou do good dosoforyourself

You

And if you are wicked You do so for your self The blind man putthe 'gift' on his shoulder and continued to beg for alms. While he was going from home to home begging, he metthe ArQmg, heir apparent. The ArQmg was angry that the blind had been given a gift by his father. Because evil begets evil, the wickedness of the father was also in the son. The ArQmg could see no reason why the blind man should retain this gift. Out of anger, he moved to the blind man, gave him three heavy slaps on the face and snatched the'gift'away from him. In his reaction, the blind mandeclared: 'Blogé ere,Ogeéfrtn raá rg, Bi osl ge'ká,OFeéfúnaraá rg',and he left.

928

l,l, aura ue¡i As soon as the blind man was out of sighf the ArQmg decided to examine the gift that the blind man was carrying about. He dipped his hand inside the bags and behold!

the

(.

cobra struck him and poured all the venom that it had accumulated for three days during the time it had been held captive into the hand of the Arqmg. The ArQmg screamed uncontrollably, passers-by rushed to the site, they saw the cobra and killed it. But before assistance could be given to Arqmg, he had died. His lifeless body was then taken tothe palace, When the Qba heard of what had happened he remembered the saying of the blind man. Guilty conscience could notallow him to raise his hand againstthe blind man. Bl

ogé ire

O spé

fun ara á rg

r

Bl osl gTka O se e fi¡n araá ¡e

DláfifnAfójú Tl ñgagbe lq ilQ Haúsá lbg ni wqn nl kó wáá ge ó g6€boró rubg

Ojln Swá bá ni lárüúgegun KO pé,, Qna

Arúg$gun laá bá ni l€sg

QpQ

Translation

(

If you dogood You do soforyourself And if you arewicked You do so for your self This was the message of Ifá forthe Blind Man When going to beg for alms in Hausa land He was advised to offer ebg He complied Nottoo long, soon after Come and meet us where we celebrate

victory

|

Ifá says that the person for whom this Odü is revealed must never thin( say or do evil to anyone. If he/she does, the evil will definitely recoil on him/her. On the other hand, if anybody is planning evil against the person for whom this Odü is revealed, Ifá says that the evil will boomerang and the person shall live to regret for the rest of his/her life.

L4.

Ifá advises the person for whom this Odü is revealed to apply wisdom, patience and understanding in all his/her activities in life. Ifá says that this person lacks the patience to look at events from all sides before taking action. Ifá says

that

{

\

929


he/she also needs to view things passionately before comm¡tt¡ng himself/herself. Ifá advises this person to offer qbg with nine'bags'of money (each bag contains 20,000 units of cowries). On this, Ifá says: Kógó nfl ró ganhúngahún Iogmu€ glrlglrl I'Qyln agbárá Owáátff rán mi nl'gsmotl j€ Oü fán mi l'ájo motl re AjO kan, ájO kán tl O ñ rán mi I réyl ñkq .

Ajoayg'ni-lgnu ni Dtáfiln Qrunmllá Tl baba ñre'léQrun lqq kq két¡ !b9 ni wqn nl kó wáá ge Translation ¡tthatsounds like gong The sound of bQnlbQ drum is louder atthe backof drummer You have sent me on an errand and I went You have also sent me on a journey and I went This particular journey you are sending me is filled with travails These were the messages of Ifá to Qrúnmllá When going to heaven to learn wisdom He was advised to offergbg Kógó musical instrument is

QrUnmIlá was living peacefully with his wife QgunfrlnnlQyQ in Ilé-IfQ. His wife was carrying a seven-mouth old pregnancy when Qn:nmlla decided to go to heaven to go and learn the wisdom of elders. He went to the Awo mentioned above for Ifá consultation in order to determine how his journey to heaven would be. The Awo advised Qrrlnm)lá to go and that his journey would be very successful and fruitful. Three days afterthis, Qrttnmlld setouton his journey.

It took him three years to reach the gate of heaven. When he got there, he went straight to the committee of wise elders in heaven. When asked what he came for, he responded that he had come to learn the wisdom of the elders. They demanded for and received nine bags of cowries from Qrúnmllá. The following day, Qrrtnmllá began his studies. This first lesson he was taught was'EIf afQfg bá r1fQ, má dtlró l'ábQ igi' meaning 'when the wind is strong, don't stay under a tree'. He was instructed to repeat this one thousand times a day. He was also asked to look for one thousand meanings of this statement. He was directed to get one meaning per day for one thousand days to complete the one thousand different meanings he was asked to look for. QrUnm)lá complied and did as he was instructed. This research took him three years to complete. Hethen wentbacktothecommitteeof thewise men in heaven.

930

on getting there, he told them that he had

assign*qfí

completed the congratulated him and asked him to procure a rooster to feast the wise elders to celebrate his success. Qrunm)lá complied and told them that he wanted to learn more. They taught him "B'ódO bá kún, má wQQ." Meaning "If the river is full to the brim, do not swim in it". He was then instructed to repeatthis a thousand times a day and to find one thousand meanings as instructed above for one thousand days. This research also took him another three years to complete. After completion, Qrrlnm'ilá went to the committee to repoft back to them. They congratulated him and asked him to procure a ram tofeast the wise elders in order to celebrate the success. He complied and told them that he wanted to learn more. Atthis stage, theytaught him 'Má blnu Ojg kan'. Meaning 'Never getangry overany issue without prop er deliberation or in a haste'. The wise elders also instructed him as they have done earlier. Qrrlnmllá complied and this also took him another three years to complete. Thereafter, he went backto them to give repoft of his research. Seeing his repoft, the wise elders congratulated him on his success and asked him to kill a cow to make a feast for the elders. He complied. They told him that his studies had completed and asked him to go back home. On his way back to the world the joumey was supposed to take him three

years. He was

however returning in company of two great personalities and their entourage. These personalities are 'Médrlrlgrf olowo ayé, The rich man on eafth' and 'Médúúgfi olowo grun, the rich man in heaven'. Each of them was accompanied by 200 entourage carrying the belongings the rich men were going to use on eafth. One afternoon, they suddenly found out that there was a turbulent wind to contend with. The entourage therefore decided to stay somewhere to allow the wínd to blow itself out. They all looked for a safe place to hide themselves from the effect of the wind. Médtlr1gu olowo ayé however chose to stay under a big banyan tree. Qrúnm)lá remembered immediately that one of the teachings he had come to learn in heaven was "Bl afQfQ bá ñfe, má dúró l'ábe igi' , meaning 'if the wind is blowing turbulently, don't stay under the tree'. He then came to Médrlrlgrl olowo ayé and advised him to leave where he was because it could be very dangerous to stay there. MédúúgrJ olowo ayé however assumed him that it was perfect to stay there, and that was not his first time to stay under a tree where there was a strong wind. All efforts to dissuade Méd¡Júgú olowo aye to stay under the tree fell on deaf ears. Eventually, he was left alone to stay there.

that it tore off one of the branches of the tree. When the tree branch fell, it ht Medúúgr1 olowo ayé on the head, broke his head into pieces and killed him on the spot.

A few moments after this, the wind became stronger, so strong

Immediately after this, pandemonium broke out Qrúnmllá managed 931

to bring

back

Ifa D¡da: An ¡nv¡tat¡on to lfa Consuftation

normalcy and also arranged for the burial. He even gave out one of his dresses for burial. Médt1t1grJ Olowo ayé was g¡ven a befitting burial under the superuision of Orrlnm'llá. A few days after, they proceeded with their journey together with the entouraged of Medúúgú olowo ayé. They reached the river at the boundary of heaven that they needed to cross. There had been a heavy rainfall and which made the river to be filled to the brim. The seasonal pattern in heaven was three months of rainfall non-stop and three monthsof dryseason non-stop.

Qnlnmllá remembered the second lesson he had learnt that 'B'ódO bá ktln, má wQó,.' meaning that 'when a river is full to the brim, do not cross'. Qrunmlla therefore instructed all the people (402) including himself going to the eafth not to cross the river because of the strong current. He advised them to wait for three months before the current could subside. He concluded that it would be very dangerous to cross the river at that time. Médúúgr1 Olowo Orun however would accept none of that, He was in a hurry to reach the eafth. He knew that it would take them three years to move from heaven to ea¡.th. He therefore could not see any reason why he should wait for three long months before he could embark on his journey. He then decided to cross the river. All appeals for him notto do so fell on deaf ears. When he got to the middle of the river, he missed his step and the river current swept him off and he fell inside the river. The river then swept him away out of sight. Other entourage then waited for three months for the water level to go down before crossing the river. After three months, they saw the decomposed body of Méd¡lúgú Olowo Qrun ín between the roots of some river plants. QrUnmIlá took one of his caps, plucked some leaves and put in the cap for the burial rites of Medúúgú Olowo Qrun. He was then given a befitting burial beside the river. As from that day, henceforth, if anybody died inside the river, they are buried beside the river and given the same rites as Qrunmllá did above.

Thereaftel they moved on, all the entourage that came with Médrlr1gt1 Olowo Ayé and MédúúgrJ Olowo Qrun said that they do not know anywhere or anybody on earth. Therefore, they decided to go with QrúnmIlá who had shown love to their masters to his house on eafth and delivered allthe riches in his house. Eventually, they got to the eafth and headed for Qrunm'llá's house. By the time Qrrlnm)lá got home, it was already late in the night. He entered his house and to his surprise, he mettwo people sleeping and was wondering who could be sleeping with his wife. 'Could this woman be sleeping around with men in his absence?' Qrúnm)lá thought and became so infuriated to the extent that he decided to behead the two of them now that he had caught her red-handed. Suddenly, he remembered the third lesson he learnt for three years during his course of study while in heaven that 'Má blnú

932

ll

uwa ue¡i

without proper deliberation and investigation of any matter, As a result, he decided to calm down and wait till the following morning before he could take anyaction.

OjQ kan" meaning: never get angry

In the morning, when the wife saw Qrrfnmllá, she became happy to see her husband and immediately called her child Awogoro come and greet your father; he has arrived'. There and then, QrUnm'ilá realized that the person he saw last night who slept together in the same room with his wife was actually his son. What would have happened if he had killed him in the midnight? The thought pre-occupied Qrúnm'llá's mind, and said to himself that it would have been a tragedy for him if he had done so. He then ordered the 400 entourage to bring into the house all the riches and possession he inherited from Meqúúgú Olowo Ayé and Medúrigú Olowo Qrun. Qrúnm'ilá became successful and prosperous and was singing thus:

NjgAwo$oroó$eo 2ce Ká pajübe kaQ Ká má lé dé'bQ mQ

Awo$oroógeo Translation Indeed, it is difficultto be an Ifá practitioner For someone to prepare land for cultivation Without going back to plant anything on the land Yes, Ifá is difficultto practice

Ifá says that if there is a pregnant woman where this Odü is revealed, the child when born is to be named 'Awogoro', As long as the person for whom this Odü is revealed follows all the directives of Ifá as stated above, he/she shall never live to regret the action.

Kógó nll róganhúngahún Ibemb€ gtrlglrl l'é, yln agbárá O wáá tff rán mi nl'99 mo tl je o tl fán mi l'ájó mo tl re Ajo kán, ajo kan tl ó ñ rán mi I ré yl ñkQ

Ajoayg'ni-lgnu ni Dlá fitn Qrrlnmllá Tl baba lre'lé qrun lQq kq kéú Ebg niwqn nl kó wáá ge Ogb'gbgrórrt'bg

Ñjelwogoroógeo

2ce

Ká pajüba kalQ

933


Ká má lé dé'be mq

Awo3oroóseo Translation KóFó, musical instrument is it that sounds like gong The sound of bQrñbQ, drum is louder at the back of the

drummer

You have sent me on an errand and I have gone You have also sent me on a journey and I went This pafticular journeyyou are sending me is filled with travails These were the messages of Ifá to Qrrf nm'llá When going to heaven to learn wisdom He was advised to offer gbg He complied

Indeed, it is difficultto be an Ifá practitioner For someone to prepare land for cultivation Without going backto plant anymore Yes, Ifá is difficultto practise

15. Ifá warns the person for whom this Odü is revealed to have the fear of OlOdümare at the back of his/her mind all the time. He/she must recognize the fact that no matter how powetful he/she may be, Olódümaré is the source of all powers and He can take away any power that is being abused or misused from the owner of such power.

Ifá says that if the person for whom this Odü is revealed is put in a position of authority, he/she needs to exercise his/her authority with the fear of Olodümar€ at heaft. He/she must never maltreat others. He/she must not see such power as a vehicle for vengeance or for showing his/her superiority over others.

Conversely, Ifá assures the person for whom this Odü is revealed that he/she will have victory over a more poweful opponent who had been using his/her power, position and/or influence to oppress, intimidate and/or inflict pain.

Ifá advises the person for whom this Odü is revealed to offer gbg with one matured he-goatand money. He/she is also expected to feed Egu Qdara with one roaster. After this, he/she needs to put his/her faith and fear in Olódümare in all his/her thoughts, speeches and actions. On this, a stanza in Otura Mé¡) says:

Igbgnwg méjééjl ni o geé gb'ágbQn s'ájá txáfi¡nAlükáñdl Tll g'gru Olódü maré AgOJún Qba atgnl qlá l€9€¡€gg forl g'apeji omi

934

l'1, otura uei¡

Igba ü ó rtt'Qrun bQ wá'lé ayé Sbg niwQn nf kó wáá ge

Translation The two elbows cannot be used to place a basket onto This was Ifá's messageforAlukáñdf

the

ceiling

The messenger of Olódümaré When coming from Qrun(heaven) to Ayé(earth) He was advised to offer gbg Alükárldl was one of the very many messengers of Olódümaré. He was usuati'i sent by Him to deliver special messages to the human race at regular intervals. All these messages he had delivered without any fault and also without questioning the rationale behind them. The attitude of Aluka¡rdf had endeared him to many lrúnmglQ in Heaven. Whenever there was any message to be delivered, the IrúnmglQ would quickly suggest the name of Alukándf to Olódümaré. He would then be sent, and the message would be delivered as quickly as possible,

During the course of delivering Divine messages to human beings, Alükánd came to realize that there was great love and affection for human beings who live on earth by both Olódümaré and the lrrlnmglQ. Alukáñdf could not understand why this should be so; was it not the same human beings who kill, maim, hu¡t and destroy each other at the slightest opportunity? Why should Olódümaré be in love with those who destroy the environment; pollute the air and water; kill insects, rats, fish, birds and beasts at will; wage war on each other for no other justifiable reason than to show supremacy over one another? Why should Olódümaré be in love with those who were not in love with Him; who disrespect Him and His IrúnmqlQ; and who had not shown any remorse?

Initially, all these baffled Alükár1d'i. They later turned to confusion for him. In his confused state of mind, he was determined to punish them for all what he perceived to be mÍsbehaviour of the human race. When the time came for AlUkandl to come down to earth to deliver Olódümaré's message, he saw this as the opportunity he needed to take advantage of to deal a deadly blow on all the ungrateful human beings. When he was coming on his assignment,heaskedforspecialpoWersandhisrequestwasgranted. On his way, he decided that he would show no mersy to anyone; why should he show compassion to those who destroy Mother Nature at will? He concluded within himself that they did not deserve his pity or mercy. The day he arrived on earth was a market day. As soon as he set his feet on eafth, he declared:

t 935


'

IgbQnwqméjééjl niOgeégb'ágbqns'ája DláfrtnAlükáñdl Tlf 9'grú Olódümaré AgOJún Qba atgnl qlá leg€l€g€forf g'apeji omi Igba ü ó ñt'Qrun bQ wá'lé ayé emi Ah¡kattdf, Alükárrdl

Eyltóbáwümlninópa Alükárrdl !

Translation Thetwo elbows cannot be used to place a Basket onto the ceiling This was Ifá' s message for me Alukarrdf The messenger of Olódümaré AgQttln When coming from Qrun to Aye Behold, here comes Alukandt , Alükánd'i Whoever I like will I kÍll

Alükánd

!

Before anyone could realized whatwas happening, Alükándf released the special power

to him in heaven and began to kill anybody and everybody in the market. Pandemonium everywhere! Everyone ran for dear life! Nobody could really explain what went wrong. The next day, people came to pick the corpses of their loved ones for burial. Unceftainty enveloped the world. They all gathered ín small groups to make meaning of what had just taken place. They could not. At last, they approached the Qba who in turn fixed a general meeting to take place in the market on the neK market day. given

On the appointed day, the whole market place was filled to the brim. Those who lost their loved ones were first given the oppoftunity to speak. While they were expressing theirordeal and agony, Alükándf arrived and declared:

emiAh¡kañdf, Alükáñdl to ba wu ml ni n ó pa

Ey,t

A¡ükárrdl

!

Translation Behold, here I come Alukáñdl Whoever I like will I kill Alukár1d1!

The whole market scattered instantly. Everybody ran helter-skelter. Many were killed by AlUkándl himselfi, many more were trampled to death. In all, more than a quafter of

936

¡¡

ll

Otura Meji

the population died. From that time, it became a regular occurrence every market day. Nobody dared to go to the market anymore. Chaos and anarchy took over completely. Nobody wished to go out in the day time, talk less of night time. Anyone who wished to live long needed to fearAlukandt.

One day, some elders gathered themselves together and went for Ifá consultation in order to determine exactly what was going on and at the same time, find a permanent solution to it. The Awo told the elders that what was goíng on was misuse of power and opportunity. They were told that Alükáñd'¡ thought that he could fight for Olódümaré and the Irúnmgle. The Awo assured the elders that nobody could fight for them but rather, Olódümaré and InlnmglQ do their fightings when the time was right and appropriate. He assured them fu¡ther that Alükáñdf would surely fail because he was not sent on the assignment he was carrying out. He advised the elders to offer gbg with one matured he-goat and money. After this, he told them to feed Egu Qdara with one big rooster. The elders complied immediately.

As soon as the gbg was offered, EgU Qdara petitioned heaven and complained that Alükánd had been misusing the special powers given unto him. He said that he had wrecked untold havoc on eafth. He insisted that only the withdrawal of that power would do. Olódümaré sent other lrúnmgle to go and investigate what Egu Qdara had said. They confirmed all his repolt and the special power given to AlUkandl was withdrawn. Unknown to Alükár1dl that he has lost his special power, he was busy planning his adventure on the next ma,rket day. EgU Qdara was equally busy gathering people together to confront Alükár1dl on the next market day. EgU Qdara assured the people that their arch enemy had no more power to wreck any havoc on them. He told them to stand firm. On the market day, Alükárldl came as

Em¡

expected. As soon as he came he declared:

Alükáñdf Alükáñdl

Eyltóbáwümlninópa Alükáñdl

!

Translation Here I comeAlukand'i Whoever I like I will kill Alükáñdr!

937


Instead of panic, Alükándf met resolute determination. Instead of fear, he met courage. They all responded in unison, saying:

IwqAlukañdf, Alükáñdl Iwg kll bQQrú OlQrun Alükárrdl !

Translation Behold, you Alukandt You have no fearofGod at heaft

Alükánd

!

Alükáñdl was shocked and surprised. He made to rush them but instead, he realized that he had no power to do anything. The next thing he saw was the people tying his hands and legs together. He was unceremoniously sent back to where he came from heaven. When he arrived, he was not allowed to return to eafth again, ever.

IgbQnwq méjeéil ni o geé gb'ágbQn s'ájá

Dláfi¡nAlükáñdl Tll 9'9rú Olódümaré AgQtún Qba atQnl qlá legelqgQfort g'apeji omi Igba tl ó nt'qrun bQwa'léayé Ebq nl wQn nl kó wáa se O

ko'ti ogbonhins'ebo

emi Alukatrdf, Alükátrdl

Eyltóbáwümlninópa Alükáñdl ! Iwo Iwq Alukarrdf, Alükáñdl Iwg ktl bQQrú OlQrun Alükáñdl ! Translation The two elbows cannot be used to place a Basket onto the ceiling This was Ifá' s message for me Alukandt The messenger of Olódü ma ré AgOJún When coming from Qrun toAyé He was advised to offer ebo He refused to comply Behold, here comesAlukandt , Alukándf Whoever I like will I kill Aluká¡1d'i! Behold, you Alukandt You have no fear ofGod at heaft

938

+,1,

aura ue¡i

Alukáñdl!

Ifá says that the person for whom this Odü is revealed shall overcome his/her enemy who appears to be stronger and more resourceful than him/her atthe moment. Conversely, Ifá warns all those connected to this Odü never to think of revenging for or on behalf of Olódümaré and/or lrúnmglQ. They fight for themselves when the time is ripe and appropriate.

16.

'

Ifá says that majority of the problems being faced by the person for wfiom this

were

Odü is revealed was caused by his/her inability to avoid using or doing what his/her taboos. The person, for whom this Odü is revealed, especially during Itelódü or IkggQdáyé, must avoid all the things that are forbidden for him/her. Failure to do so can only lead to pains and sorrow.

i

Ifá advises this person to offer gbg with a matured he-goat and money. He/she must also avoid all things which were forbidden for him/her. On this, Otrlra-Me¡'t says:

Eye ñsunkún eji, Awo Eséhl Mogbe

Dláfiln

Esélú-Mogbe

Oyq'rf

Tl ñsunkün qrq Ohun Opo gle'büúle o d'erinmi, awo

t I

ljado

üáfilnQbaljádó Tl ñsunkún ojú Oun O ba're Qkan gogogmq'kün, O bQslnU okün ó mQ róró Dláfiln Eséltt-Mogbe Eyl tl eewq ó maa bá nf 'wáJg fbg ni wqn nl kó wáá 9e

Translation

Esélt1-Mogbe

The bird longs for rainfall, the Awo of Cast Ifá for Eseltl-Mogbe When he was lamenting that he lacked success in all his undertakings The Pillar lies prostrate and becomes unremovable, theAwo ofTjádó Cast Ifá forthe Awo of Ijádó When lamenting that he lacked success in his life Only one Okün bead enters the midst of other beads and adds value to the lot Ifá cast for Eséhl-Mog be He whom ééwQ (taboos), were destroying his destiny He was advised to offer

ebg

939

I

I

lfa D¡da: An inv¡tation to lfa Consuftation

Ifá. During hisltelódü, Otúrá-MéJl was revealed as his qba Ijádó had Otrrra-MéJi as his own Odü during his Odu. On the other hand, IkgsQdáyé. Wíth allthe promises of this Odü, they both had very little to show in terms of achievement. Conversely, they had long stories of woe to tell. Their lives had no Eséh1-Mogbe was initiated into

meaning to them anymore. When qbaljádó wanted to staft a business venture, he organized a group of his friends together. They began to contribute money, and the money was handed over.to one of them to staft business, The friend became successful instantly. The next month, the same amount was contributed and given to another friend and this friend was also successful. There were twenty of them in this monthly venture. As the organizer, Qba Ija¿o was expected to collect his own money last.

Twenty months after, when it was his own turn, all his friends disappeared. He was left in the cold. He prayed and fasted, all to no avail. Beside this unfoftunate experience, he lost three of his daughters in quick succession. These daughters were his favorite children and they took after their mother in all ways. They even chose to do the same work that their mother was doing. This made Qba Ijado to be very proud of them. 'Why must these lovely and obedient children died just like that?'he queried, He concluded that it must be the handiwork of his enemies or the Elders of the Night. In the case of Esélú-Mogbe, he had changed his work several times and yet, he did not succeed. He was convinced that he was better than most of his friends in all depaftments of life. He used to tell his friends so. Most of his friends were more successful than him. This led him into excessive drunkenness to 'drink off' his sorrows. His wife and children abandoned him when he became an alcoholic. He told lies freely in the hope that he could use such lies to cover up some of his weaknesses. This only brought him shame and odium. He concluded that his imaginary enemies were at work and vowed to revenge. He tried to destroy the achievements of his imaginary enemies and he was caught. He was given the beaten of his life.

met. They quickly realized thatthel) had a lot in common; they both had stories of woe and calamities to tell; they were both

One day, both Eselú-Mogbe and Qbaljádó

unsuccessful; they were both moving from grace to grass; they were both subjects of ridicule in their various communities; life had became wofthless to both of them. They were then attached to the common bond of sorrow. When Qba Ijado told Eselu-Mogbe that his parents told him that OtUra-Mé¡) was revealed during his IkgsQdáyé, Eséh1Mogbe responded that the same Odü was revealed during his own ItgtoOU . That was when they both knew that their misfo¡.tune was not a mere coincidence. Very early in the morning one day, Eséh1-Mogbe went to the home of 'Fye ñsunkún eji' for Ifá consultation. The Awo told him that his misfoftune had nothing to do with the handiwork of wicked people or witches. He rushed out of the home of the Babaláwo out

940

of angen He was totally convinced that his enemies were actually at work .nr,.Jiiffil. He called qba ljádó his friend and explained this to him. They both reflected on it and they both decided to go to other Babaláwos separately and return home to compare the information they had gathered. Qbaljadó wentto'0pó gbé'büúle ó deflñml'and EséhJMogbewentto'Qkan gogogmg'kQn ó bQs|nú okün ó mQ roro'forIfá consultation: What were the causes of their misfo¡tune in life? Could they overcome all these problems? Did they still have the chance to succeed in life? The two Awo told them that they had been engaging themselves in those things that their destinies had forbidden. Consequent upon this, all their misfoftunes and pains had been self-inflicted. The Awo assured them separately that if they could avoid all the taboos in their Odü, they stood the chance of stopping all the misfortunes, erasing them from their lives and moving foruard. In the case of Esélú-Mogbe, he was asked if he remembered all the taboos that were enumerated for him to avoid. He responded that he could not remember any, When 'OpO gbé'bürlle o derinmi' asked Qba Ijado if he could remember his own taboos. He responded that his parents never told him that he had any. 'Qkan ,sogo Qmg'kün ó bQ Sinrl okün O mQ roro' gave Eséhl-Mogbe sixteen (16) taboos and the consequences of breaking them. The same taboos were given to Qbaljado by '0pó gbe'büúle ó de¡¡lñml' These taboos are:

I No OtUra-Me¡) child must engage in any form of financial contribution, thriftor Cooperative this isto avoid being duped orswindled. ii. Must avoid eating squirrel to avoid exposing oneself to enemies and conspirators. ili. Must never brag or show off to avoid being run down by enemies. Iv. Must never engage in excessive alcoholic drink to avoid working against is/her destiny. V. Must never engage in arguments to avoid attracting negative aura and spirituality to him/her self. Vi. His daughters must never engage in the same work as their mother to avoid losing them in quick succession. vii. Must not be changing work at will to avoid running ahead of his/her destiny. viii. Must never revenge to avoid inflicting more pains on himself/herself. ix. Must never show wickedness to avoid being turned against in his/her community, x. Must never tell lies to avoid being ridiculed publicly. xi. Must never fast or skíp meals to avoid working against his destiny. (Otrlraxii. xiii.

Mé¡) children who engage in fasting will never be able to achieve their goals in life) Must never be envious of other people's success to avoid public odium. Must not lay too much emphasis on his/her rights to avoid confrontations

I 941


xiv. xv. xvi.

with

the Elders of the Night. Must never be selfish to avoid losing all he had gained in life. Must avoid using QpgerQ bird to avoid missing great opportunities in life. Must never use any paft of árábá tree to avoid being disqualified from

assuming leadership positions. When both of them returned home, they compared the information they had received. Nobody needed to tellthem before they realized what had caused their downfall. They also realized that to pick up their lives and start afresh was entirely left in their hands. Eye ñsunkUn ejirAwo Eselú Mogbe D{áfiln Eséhl-Mogbe Tl ñsunkún QrQOhun Oyg'rl

fibg ni wqn nl kó wáá qe Opo gUe'buúh ó d'erlnml, Awo ljado Dláfirn gba ljádo Tl ñsunkún ojú Oun O ba're f bg ni wqn nl kó wáá ge Qkan gosoqmq'kün, ó bqslnú okün ó mq roro füáfiln Esélrt-Mogbe Eyl tl éewQ ó máa bá nl'wáJg fbg ni wQn nl kó wáá 9e

Erolpo,eroQfa

Sni gbg'bg nlbé, kówáa gg'bg o

Translation The bird longs for rainfall, the Awo of Eséhl-Mogbe He castlfá for Eséhf -Mogbe

When he was lamenting that

he

lacked success

in all

his

undertakings He was advised to offer gbg The Pillar lies postrate and become unmovable, the Awo He cast Ifá for Qbaljado

ofljádó

When he was lamenting that he lacked success in his life He was advised to offer gbo

Only one Okün bead enters the midst of other beads and adds value to the lot Ifá cast for Eséh1-Mogbe He whom eewQ (taboos) were destroying his destiny He was advised to offer gbg Now, travellers tolpo and Qfa towns Letthose advised to offer ebo do so

942

il

a*a ue¡i The most impoftant thing to do, according to the stanza above is to first examine ourselves before pointing accusing fingers at others. It is better to determine first whether the cause of our misfortune can or cannot be traced back to our doorsteps before we begin to accuse witches, wizards, enemies and conspirators. More often than not, these imaginary 'enemies' may even not be aware of our presence not to talk of thinking about how to create problems for us.

{

943


B.

SIGNIFICANCE OF OTÚNA ME¡I TON THOSE BORN BY THE ODÜ DURING ITELÓDÜ OR IKOSEDAVE

For Otúra Méjl children they had been blessed from heaven that they would come into this world and succeed. This is because in their last incarnation, they peformed so marvelously well that the Divinities in heaven consider it imperative to bless them and ensure that they return to the world to live a contented, fulfilled and satisfactory life. This is one of the reasons why it is difficult to imitate Otr¡ra Méi¡ ch¡ldren in anything that they do or achieve. Not everybody has Divine blessing for what they do or achieve here on eafth.

Otura Méjl children males and females are usually blessed with wealth, good and understanding spouses, children, sound health and so on. For allthese, they have a lot of enemies, particular from their immediate families who could not see any ones so blessed in the family. It is not possible to stop them from achieving all these great things, but these Ire can be scattered about for them. This is the reason why OtUra Méjl children need to work hard and offer regular gbg against a situation where all what they achieved in life are scattered in their lifetime.

Otura Méjl children are born leaders. Their leadership qualities make them loved and respected by their followers, They will also be blessed with children who will also be born leaders. Theirchildren will also be loved and respected bytheirfollowers.

Otura Méjl children are kind-heafted. They love to wipe out sorrow from the lives of those who have them. As they are doing this, Olódümaré is adding more to their purse. *** Conversely, anytime they add sorrow to their lives. This is the reason why any good orevildone byOtura Méjl children are multiplied and giventothem as bonus. The marital life of Otura Méjl children is blissful; but like all other things that they achieve in life, the tendency is for enemies to drive away their spouses from them. The enemies usually make diabolical plans to separate these couples. In the end, they will neversucceed.

'Otr¡ra Méjl children see no reason whatsoever to maintain reticence on any issue. They talk where they are supposed to keep their mouths shut. They go to seek advice from and narrate their stories to those whom they are supposed to keep their secrets from. This attitude only leads them into trouble. It is however difficult for them to keep their months shut. Those who love Otura Méil children need to learn how to cope with this weakness in them,

In all, Otr¡ra Méil children enjoy their blessings on ea¡th. They act as mouthpiece for

944

o"'"'"t' other people and when they die, they leave indelible marks on the sand of tim "'1.'

c.

AFFTLTATED rR('NM9LF/ORISA OF Or(lnA MEJI

1. Ifá For protection, success and suppoft 2. Orl For foftune consummation 3. Odü For success and spiritual upliftment 4. Egu Qdara For victory over adversary success and accomplishment 5. Egb€ For financial success and leadership 6. QbalUwayé For protection against pestilence and untimely death 7. Iya-Mi-O$OrOñga For protection against childlessness

D. TABOOSOFOTIJRAMEJI i. No Otura Mé¡) child must engage in any form of financial contribution, thrift or Cooperative this is to avoid being duped or swindled. ii. Must avoid eating squirrel to avoid exposing oneself to enemies and conspirators. I¡¡. Must never brag or show off to avoid being run down by enemies. iv. Must never engage in excessive alcoholic drink to avoid working against his/her destiny. v. Must never engage in arguments to avoid attracting negative aura and spirituality to him/her self. vi. His daughters must never engage in the same work as their mother to avoid losing them in quick succession. vii. Must not be changing work at will to avoid running ahead of his/her destiny. viii. Must never revenge to avoid inflicting more pains on himself/herself. ix. Must never show wickedness to avoid being turned against in his/her community. x. Must never tell lies to avoid being ridiculed publicly. 'xi. Must never fast or skip meals to avoid working against his destiny. (Otura xii. xiii. with xiv. xv. xvi.

Méfl children who engage in fasting will never be able to achieve their goals in life) Must never be envious of other people's success to avoid public odium. Must not lay too much emphasis on his/her rights to avoid confrontations the Elders of the Night. Must never be selfish to avoid losing all he had gained in life. Must avoid using Qpeere bird to avoid missing great opportunities in life. Must never use any part of Araba tree to avoid being disqualified from assuming leadership positions.

945

a

(

Ifa Dida: An ¡nvitation to lfa Consuftation

E. POSSIBLE

NAMES OF OTÚRA METT CHILDREN

Males

1. 2. 3. 4. 5.

Ifádáhünsi Ifá responds to this Ifákóredé Ifá brings all Ire home Awógóro Ifá is difficult as a practice Osubüdo 0sü settles him Olórungógo God manifest His Majesty

Females

1. 2. 3.

AdérQmókün The crown affiliates with Okün beads

Mákeñjú

Ifálóyin

Do not be in a hurry Ifá has honey

Aeon(f AsovE.

946

Chapter L4

IRETE MEJI

lt

tt

llil

tl

Chapterfoufteen

IRETE MEJI Alias: Ejl- Elemere) A. 1.

assures the person for whom this Odü is revealed during Ikgsédáye orltqlodü that his/her life shall be blessed wlth profitability. He/she will never die young. He/she shall be happy and very comfortable. He/she shall also be blessed with the suppoft of IlQ, the mother-earth.

Ifá

Ifá advises him/her to offer gbg with one big he-goat and money. He/ she also needs to find out what IIQ will take from him/her and feed her accordingly. On this,Irgté-Mé¡) says: Iyán Bémúbémú lókün inu igba QrQ bemübemü ko kún ikün ágbálagbá

Dláfiln l|émájeyl Tlyoo k'éreayé je Sbg ni wón nl kO waa 9e

Translation A big morsel of pounded yam may fill a calabash container to the brim But a big issue cannot fill the stomach of an elder

This was lfá's declaration forllQmájQl Who shall be blessed with all Ire in life He was advised to offerebo

When llQmájQli was coming to eafth from heaven, he chose, and was blessed with, all the good things of life wealth, good spouse, nice and lovely chi ldren, peacefu I fa mi ly of orientation, comfoftable neighbourhood, sound mind, good health etc.. When he arrived on7 eafth he had allthat it tookto be successful in life. 948

One day, IlQmajgyi went for Ifá consultation in order to determine what his success chances in life would be; would he succeed? Would he be able to attain his goals in life? Would he be blessed with wealth, spouse, children,

propefties and all other good things of life? would he live a happy and fruitful life on eafth? These and many more were the questions at the back of his mind when he approached the Awo mentioned above for Ifá consultation. The Awo assured him that he had the chance to succeed in life because he had chosen all the lre in life as part of his destiny. The Awo advised him to pray for three things in his life: one, a trouble-free life; two, sound health; and three, long life. IlQmáje{was advised neverto go outof his way to court trouble so that his prayer for a trouble free life will be accepted by Olódümaré. He was also advised never to misuse, abuse or overuse himself physically, psychologically, emotionally or spiritually in order for his prayer for sound health to be accepted. He was also cautioned against being a "hero", he must also find means of saving his life when death threatened, especiallywhere itwas possibleto do so. Thatwaswhen his prayer for long life would be accepted. The Awo then advised him to offer qbg with a matured he-goat and money. He was also advised to feed Ilé, the mother eafth, because he had a very strong connection to her. The gbg recommended for llQmájqf, he was reminded, was not for wealth or success; but rather, it was for victory against trouble, ill-health and untimely death. IlQmajQl complied and offered the gbg as prescribed. He also took the advices of the Awo serious. He started off as a farmer. His harvests were beautiful. Before long he was a huge success. He soon took a spouse. Together they made bigger cultivation and reaped better harvest. His wife proved to be a simple, unassuming, gentle headed easy going and honest woman. They were blessed with many children whom she trained to fear Olódümaré and have respectfor elders. when the children grew up, the family erected a magnificent propefi in the family compound. They managed to stay out of trouble at all times. They did all things with moderation and were blessed with good health. They consulted their Ifá and performed all prescribed gbo regularly. They were very happy with life and life was very happy with them. They lived long and fulfilled lives. They became a model of some sort in the community. All envious people were kept at bay by the community. The whole community regarded llQmajQl and his family as ambassadors of the community, and as 949

sucn, mey were protected and detended.

Iyán Bémt¡bémú ló kún inú igbá QrQ bémübémü ko krrn ikün ágbálagbá Dlá fün llémajeyd Tl yóO k'éré ayé jg lbg ni wón nl kó wáá ge Ógb'QborÓrú'bg KO pé,, kOjlnná I wá bá ni nl jQbrttú lregbogbo Jebútú iregbogbo láá bá ni lSsQQbarlga.

Translation A bíg morsel of pounded yam may fill a calabash container to the brim

Buta big issue cannotfillthe stomach of an elder This was lfá's declaration for llQmájgf Whoshall be blessed with alllre in life He was advised to offergbg He complied

Before long, nottoo far Join us in the midstof all Ire in life It is that which Ifá has guaranteed for us.

All that rema¡n for the person for whom this Odü is revealed are trouble free life, sound health, and long life in order to enjoy all these divine blessings.

Ifá assures the person for whom this Odü is revealed that he/she will never live a chaotic life. Ifá assures him/her that if he/she can dedicate all his/her life to Ifá, he/she shall be made an ambassador of Olódümaré. He/she shall also be blessed with allthe Ire in life.

2.

Ifá advises this person to have the sign of Ifá on his/her person at all times. He/she needs to have the Idé of Ifá round his/her wrist and neck at all times. If possible, he/she can also have it round his/her waist. W¡th this, all negative principalities will maintain their distanc from him/her because they will know that he/she has the sign and protection of Ifá on his/her person. Ifá recommends for this person to offer gbg with two rats, two fish, two hens and money. He/she is also advised to feed Ifá with one matured she-goat. On this,Irgtg950

meJr says:

lqrunyan nfodokété

D,láfúnAtóka sellarl Olódümaré fbg niwQn nl kó wáá ge

Tff

Translation During dry season, it is possible to jump over a stream This was lfá's message forAtQka, the lapwing The ambassador of Olód ümaré He was advised to offer gbq

AtQka, the Lapwing, was born into the family of great Ifá priests and priestesses. He however took to farming as h¡s own means of livelihood. He was quite successful as a farmer, but he was not a very happy man. He knew that something was missing in his life but he could not put his fingers into what was am¡ss. Much as he tried, he could not figure it out. All he knew was that the peace of mind and contentment that he feruently prayed for in his life were not there. Yes, he was financially alright. Yes, he had a good family. But yes, he was not satisfied with his life. He was howeverdetermined to do something about it.

One day he went to the home of the Awo mentioned above for Ifá consultation: would he be blessed with peace of mind in his life? Would he be contented with his life? Would he live long and be protected against the vagaries of life? The Awo advised Atqka to go and put his mind at rest. He was assured that he would not only be protected, he would also be elevated. He would be blessed with peace of mind and contentment. Atqka was told that he had been chosen as an flaÍ, ambassador, of Olódümaré. Consequent upon this, there was the need for him to devote all his life to Ifá. He must study Ifá as his religion, profession and his complete way of life. He was told that he had no need to go to the farm for farming or to the river to fish or fetch water. He was to stay in his home to serve Ifá and Olódümaré. He was told that anytime he went out, it must be in the service of Olódümaré.

951

ftqka was also advised to offer gbg and feed Ifá as prescribed above. He complied. As soon as he leftthe home of the Babaláwo, he summoned all the members of his family and announced to them that hencefofth, he was going to devote his entire life to the service of Olódümaré through Ifá. At first, his family found it difficult to understand how he could do this when, according to them, he had everything going for him. He made it clear to them that what he needed most in his life was not monetary gain but rather internal peace and contentment. He told them that he had not been at peace with himself all his life. The family had no option but to respect his view; after all, what he planned to do was not strange to the family.

earnest. The initial stage was tough and rough. Surprisingly, instead of feeling bad about the downward trend of his

He began his studies in

finances, he was in fact happy, he found out that bringing joy into the lives of others was more rewarding than all the wealth in the world. Before he finished his studies, he was already at peace with himself. His life had meaning to him. He saw life from a different perspective entirely. His family noticed this and they were all very happy for him. Most of his friends and business partners did not easily accept the fact that Atoka had finally abandoned farming and trading in farm produce. They would go and persuade him to farm and trade, even if on paft-time basis. Atqka would however respond that as an Ilaf of Olódümaré, he did not need to farm, fish or trade anymore. Eventually, all of them gave up and left AtQka alone to chaft the path of his life as it pleased him.

When he finished his studies, he became an instant success. He was known far and near. He was in very high demand. This pleased him more than any other thing in his life. He was very happy assisting people. These people also showed him their appreciation. They were always by him to help him. He was loved and happy; he had internal peace; he was loved and respected. In addition, he gained more financial success than what he had when he was a farmer. AtQka lived and died a very contented man.

lgrunyán ñfodo kété

t)lá firn Atóka Tfi sellar{ Olódümaré

952

Ebg ni wgn nl kówáá 9e Ó gb'Qbo, Ó rrt'bg Mo di llerl Ik¡nf émi o r'oko Atqka d¡ IIad obdümaré Modi llarl lkin, émi o r'odo Atqka d¡ llir{ olódümaré Ko pe, kOjlnná

Ewá bá'ni b'áyQ f wá wo're o

Translation During dry season, it is possible to jump over a stream This was lfá's message forAtQka, the lapwing The ambassador of Olódü maré He was advised to offer ebo Hecomplied I have become thellaf of Ik¡n, I have no need to farm Atóka has become the Ilal of olódümaré I have become the llaf of Ik¡n, I have no need to fish Atóka has become thellari of olódü maré Before long, nottoo far Join us in the midstof happíness Come and perceive all lre of Life

Ifá says that the person for whom this Odü is revealed shall live a happy

life. He/she shall be contented with his/her life. He shall gain respect and honour, and in addition, he/she shallnot live in povefiand want.

3.

Ifá says thatall the blessings in the family of the person for whom this Odü is revealed shall be divided into two; one part shall be given to him/her while the other part shall be shared by all the other of his/her family. Ifá's says that this is so because the woman who gave bifth to this person had offered a lot of gbg on his/her behalf even before he/she was born, and when he/she was young, the prayers of his/her mother had been given favourable cons¡deration and accepted by Olódümaré ever before he/she was born. For this reason, he/she

members

isi 953

I

Entitled to allthe Ire in life. In order to open the door of all these Ire in life, Ifá advises the person for whom this Odü is revealed to offer gbg with four guinea-fowls and money. On this, Ifá says: Poro báyll Aala uaytt Dlá filn tádebü Tfl $ e Yéyé Qke gbq ni wqn nl kó wáá Se

Translation Poro bá$'r (the crops cultivated heap this way) Aata Uayrt (and the farm boundary that way) They were the Awo who cast Ifá for Lád€bü Who was the mother of Qke She was advised to offer gbg

When Ládebü was newly married, her major pre-occupation was to be blessed with a child that she would be very proud of, and who would be the center of attraction in the whole community. Ever before she became pregnant, she made several visits to the home of the groups of Awo mentioned above for Ifá consultation. All what she was begging for was for her to give bifth to the most important child in the whole community. She wanted to be seen and known as the mother of the gem child of her community. She believed that if Olódümaré gave her this child, then her life was wofth living. All the gbg that were prescribed for her by these Awo were performed by LádQbü.

When she became pregnant, she continued to go to these Awo every seventeen days and she continued to perform all her gbg as prescribed. She never stopped this practice after the child had been born. (The child was named Qkg because he was cocooned in amniotic sac when he was born). Qke grew up to become a very intelligent boy. He was well-behaved and very obedient. When he grew up, he went to the home of the same Awo whom his mother used to take him to when he was young, for Ifá 954

consultation; would he succeed in life? During consultation,IrgtQ revealed.

Mé¡T

was

TheAwo assured 8kéthatallshall bewellwith him. Theytold him thatever before he was born, his mother had offered allthe necessary gbg for him to be a successful man on eafth. He was assured that his mother's prayers had been fonrrarded to Olódümaré for consideration and approval by EgU Qdara. After due consideration, OkE was informed, Olódümaré had approved his mother's prayers. Qkg was told to go home and do his best in all the things he was doing and ensure that he stayed out of trouble. In order to ensure that all these Ire in life manifested, Okq was advised to offer gbg with four guinea fowls and money. He promptly complied. As soon as Qke d¡d this, anything he touched became instantly successful. He was blessed with so much money that people believed that half of the wealth in his family actually belonged to him, while the remaining half belonged to all other members of his family. It was the same story with spouses, children, horses, propefties and all other good things of life. Poro báyll Aala baytt Dlá firn Ládebü Tff geYéyé Qke Fbg ni wgn nl kó wáá 9e Ógb'gbo, Ó rú'bg Ajé iléyll ñkQo? T'Qkq ni o T'Qkqt'qk€ I'e!ü rrké Aya iléyll ñkQo? T'Qkq ni o

T'qkqt'okql'eJu trké !9in iléyfl rtkQ o?

I

T'Qkg ni o

T'qket'okql'eJü ñké Ire gbogbo ilé yll ñkQ o? T'Qkg nio

T'qk€t'qkq I'eJU rtke

Translation Poro báyli (the crops cultivated heap this way)

955

Aata ¡ay¡¡(and the farm boundary that way)

They were the Awo who cast Ifá for Ládébü Whowasthe motherof Qkg She was advised to offer qbo She complied Who owns all the wealth in this home? They belong to Qke 'T'QkQ t'Qke' is the sound a guinea-fowl makes when itsquawks And the women in this house? The belong to Oke 'T'QkQ t'Qke' is the sound a guinea-fowl makes when itsquawks And allthe blessings in this house? Theyall belong to Qke 'T'Qke t'Qke' is the sound a guinea-fowl makes when it squawks

Ifá promises the person for whom this Odü is revealed that he/she shall be looked up to for guidance and ass¡stance in all aspects of life by his/her family and commun¡ty. Ifá says that because much has been given to him/her, he/she is strongly advised not to disappoint himself/hersell his/her family and his/her community.

4.

Ifá says that the person for whom this Odü is revealed shall not only be blessed with all the good things of life outside where he/she was born, he/she would also have a lot to show for all these blessings. Ifá says that there are three of them who are moving together but who are not born in the same town. Ifá assures the three of them that they will all succeed in their new place of abode and they will be able to take the evidence of their success backto their home lands.

Ifá advises each of these three people to offer gbg with three white pigeons, three ducks, three roosters, three guinea-fowls and money. On this aspect, Ifá says: Aro-gbágede-gbá üá filn Qlábérinjg Qmg wgn l'óde Isanh¡ fbgageygrf niwgn nl kówaage

956

Translation Aro-gbagede-gbá He was the Awo who cast Ifá for Qlábérinjg The indigene oflsanlu Land He was advised to offer gbg forsuccess and accomplishment

Qlábérinjg was an indigene of lsanlU town. He left his home town and travelled to Adó-Eldü to settle. When he arrived in his new home, he knew only one person in the town. This person used to visit fsanhl as a trader who sold clothing materials to Qlábérinjg's relatives. It was through this trader that Qlábérinjg moved to Adó-Eldü. Soon after he got to this new town, he realized that it was not easy as a non-

indigene to succeed. His host had little time to introduce him to other people because of his travelling and other busy schedules.

Qlábérinjo was in a state of dilemma when he met Jégué. Jégué was an indigene of QtunmQba land. He also came to Ado-Ekltl to settle when he heard that business thrived in Adó-Eldti. He did not have much business links in his new place of abode but he decided to try his luck anyway. When he first arrived, it was difficult for him even to eat. He was determined to stay on in spite of this temporary setback. He began to fetch water and cut firewood for people in order to survive. It was during one of his trips to the stream to fetch water that he met Olábérinjo. His dialect betrayed him as a stranger in Adó-Eldtl. They talked. They became instant friends. They decided to stay and worktogether.

Three weeks after this, the two friends met Qkanlawgn. Qkanlawqn was ' from Alátamgde Akoko. He also came to Adó-Ekiü to begin a new life. He had tried his hands on two business ventures in his home land and had failed woefully in both. Something kept telling him that he would succeed elsewhere. He made some enquiries and decided to move to Adó-Ek¡t¡. The third day he arrived in his new abode was the day he met Qlábérinjg and Jegúé. The three of them became inseparable. They did everything together. Where you found one, be sure that the other two were close by. Before Iong, the whole town of Adó-Eldü began to notice them as close friends.

\,rlI(: uoy, LllE LlllEEt

! Lt¡gt|| JoL LtJgELttEl rvr )gttrJuJ L¡t)LuJJtvr¡ vt| |r|!,vy LrtEy

would progress in life. During their discussion, they realized that there was the need for them to begin the ventures they knew how to do best. Qlábérinjg stated that his family specialized in hunting and he had also participated in several hunting expeditions. He was convinced that he would become a successful hunter in Ado-Eldü. Jégué was a farmer all his life. He knew how to use manure to produce bountiful harvest. Not only this, he knew the tricK to use to keep pests, rodents and birds away from his farm. He concluded that with the fertile land of AdóEkltl, coupled with good business climate, he was bound to succeed. Qkanlawqn said that he had all along been a trader all his life. Even though he had tried selling cloths and wood carvings and had failed, he knew that he would succeed because the business environment in Adó-Eldü was right for trading. That day, the three of them concluded that they would procure three types of locally made guns and gun powder for Qlábérinjg from their collective saving so that he could staft his hunting in earnest. They did. The remaining money was spent on buying cutlasses, hoes, cudgels, knives and other farming implements for Jégué. They approached the community head of their area for farming land and Jégué was given land. They told Qkanhwgn to be in charge of selling all the games killed by Qlábérinjg and all the farm products of Jégué. The three of them were in the businesses they were acquainted with which they understood very well once again, The first day, that Qlábérinjo went to the forest for hunting, he came back home with two big antelopes and one grassscutter. They cooked the grass cutter for food and sold the two antelopes. The sale convinced the other two friends that Qkanlawgn was a fantastic trader and a hard bargainer.

With this initial progress, Qlábérinjg was still not totally satisfied. He decided to approach Aró-gbagede-gbá, the best Babaláwo ¡n Adó-Ek¡t¡ at that period for Ifá consultation. The Awo told Qlábérinjo to offer gbg as stated above. The Awo explained that to have bountiful harvest or to kill several games were not enough for success. What was more impoftant was for these produce to meet the market atthe most appropriate time and for them to strike the right chord in the minds of the consumers. This was even more impoftant when 958

r-vrrrrL¡srllrg L¡rs lqLL

LlrcrL

L!ru)E lJrilrglllg LilE >c¡lllg PluuuLLs LU

Lf

le llldf

KeL

were many. There was therefore the need to offer gbg so that his own products would be the most attractive to those who would consume them anytimethey reached the market. Qlábérinjg was impressed with the explanation and he offered the gbg as prescribed by the Awo accordingly. Soon after this gbg was offered, things began to change for the better for Qlábérinjg. People preferred his animals to those of others. Qkanlawgn used to have hard times placating aggrieved customers who could not see any animal to buy anytime he carried Qlábérinjg's games to the market. Qlábérinjg began to show signs of success more than his two other friends. One day, Qlábérinjg called a meeting for the three of them to have another round of serious deliberation. He made it clear to his two friends that the gap of success between him and his two friends was beginning to widen. He declared that he was convinced that if the gap continued to widen as it was going, there was bound to be envy and that was very dangerous for their friendship. He said that such development was unacceptable to him

because he cherished their mutual love and respect more that all the wealth in the world. Solution? He urged his two friends to go for Ifá consultation in the home of Aro-gbágede-gbá and ensure that they offered all the gbg that he prescribed for them. After much deliberation, Jégué agreed to give Qlábérinjg's advice a trial. Aro-gbagede-gbá Dláf¡¡nJégué Qmq Ode Qtunmgbá Ebq a*ygrt ni wQn nl kó wáá 9e

Translation Aro-gbagede-gbá He was the Awo who cast Ifá for Jégué The indigene of QtünmQbá town He was advised to offer qbg for success and accomplishment

When Jégué went to Aró-gbágede-gbá, he was also assured of success. He was also advised to offer the same ebg that Qlábérinjg offered for the

same reason as mat or v|aDennJg. ne arso compileo as aovrseo. Soon after this, Jégué had not only a bountiful harvest, his produce also met the market at the most appropriate period. Again, QkanlawQn had hard times explaining to those who did not see anything to buy why this was so and to exercise patience. Jégué also became very successful.

In all these, Qkanbwgn was finding it very difficult to make much profit for himself. He had not changed much from his old poor self. One day, Qlábérinjg and Jégué insisted that Qkanláwgn must go for Ifá consultation to find out why he had not succeeded like them. He was also advised to offer all the gbg that Aró-gbágede-gbá would recommend for him. They made it clear to QkanlawQn that anyone who knew the three of them when they stafted to move together would have the impression that he was not being fairlytreated. In the end, QkanláwQn agreed to go for Ifá consultation in the home of Arógbágede-gbá, to find out the way forward: Aró-gbagede-gbá Dláfiln Qkanlawgn Tll g'gmg wgn nl Alátamgdg-Akoko Ebgeqeyqrl niwQn nl kówáá9e

Translation Aro-gbagede-gbd He was the Awo who cast Ifá for Qkanhwgn The indigene of Alátamgde-Akoko land He was advised to offer gbg for success and accomplishment

Aró-gbágede-gbá blamed QkanlawQn for waiting for too long before coming for Ifá consultation. He was however assured that it was not too late. He recommended the same gbg for Qkanlawgn and he assured him that he would succeed as his two other friends. Okanlawon offered the ebo as prescribed. As soon as he did this, his situation changed for the

960

better. He began to

maKe nuge proflts from nts sales. I he more prof¡t he made, the more h¡s customers loved his goods. They considered the goods to be expensive because they were of superior qualities. He soon added clothing materiats and wood carving products to his sales. Surprisingly, he began to make more profits in these than in the sales of animals and farm produce. That was when he knew that was not the witches and wizards in AlátamgdeAkoko who prevented him from succeeding when he was there. To convince himself, he took his goods to his home town and he sold everything. Including the sack he used to load the goodsthere!

it

The three friends got married in Adó-Eldti. They were blessed with several children; they acquired many propefties and they were highly respected in the land. When it was time for them to return to their respective home lands, the people of Adó-Ekltlthrew a lavish farewell party for them. They all depafted from Adó-Eldti with tears of joy rolling down the cheeks of both indigenes and visitors. Aro-gbagede-gbá Dláfún Qlábérinjg Tll g'gmg won l'óde IsanlU lbgageygrl niwqn nl kOwaage Ó gb'gbg, Ó rU'bg Aro-9bagede-gbá DláfúnJégué Qms Ode Qtüñmqbá Ó gb'Qbg, Ó rrt'bg Aro-gbagede-gbá DÍá fún Qkanhwqn Tff g'gmg wgn nl Alátamqde-AkokO Ebg a$eyqrl ni wqn nl kó wáá 9e Ógb'gbg, Ó rrt'bgKó pe, kO jinná f wa ba ni nl wQwO ire gbogbo ñjq Isanlrr n'ilé etábér¡njq Qlábérinjg le ó re Isanlu Isanh¡ n'ilé Qlábér¡njo Qtunmqbá nitiJégué Jégué lá ó r'odeQtüñmQbá Qtunmgbá niléJégué 961

vngrlrgttt

tr I lrttrl,

uüYtl

Qkanlawqn la ó r'eleAkoko Akókó n'ile Qkanláwen o

Translation Aro-gbágede-gbá He was the Awo who cast Ifá for Qláberinjg The indigene oflsanhf He was advised to offer gbg for success and accomplishment He complied Aró-gbágede-gbá He was theAwo who cast Ifá forJegue The indigene of QtUnmQbá town He was advised to offer gbg for success and accomplishment Aro-gbagede-gbá He was the Awo who cast Ifá for QkánláwQn The indigene of Alátamgde-Akoko land He was advised to offer gbg for success and accomplishment He complied Before long, nottoofar Join us in the midst of all blessings of life IsanlU wasthe home of Qlábérinjg Qlábérinjg succeeded And returned tolsánhj Isanht wasthe home of Qlábérinjg Jégué was an indigene of O¡üñmgbá After the success of Jégué He returned to QtüñmQba his homeland Jégué was an indigene of Qtüñmgba Alátamgde-Akoto was the home of Qkanlawgn Qkanbwgn succeeded And returned toAkoko land Akókówasthe home of Qkanlawgn

Ifá advises three friends who are from different lands to offer qbg so thatthe three of them will succeed together. It is also impoftant for the three of them to offer gbg so as to prevent a situation where one or two of them succeed and the others do not.

5.

Ifá says that it foresees the blessing of all ire in life for the person for 962

whom this oclü is revealed. lfá says mat mts person snall De Dlesseo with honour and followership. He/she shall be respected and adored.

Ifá says that right now this person is in hot pursuit of wealth at the expense of his/her spiritual elevation. Ifá warns him/her that whether he/she scrambles for wealth or not, he/she will be blessed with wealth; but if he/she loses his spiritual essence, then he/she has lost all.

Ifá advises him/her to offer qbQ with two pigeons' two guineafowls, four rats, fourfish, plenty of shrimps and money. He/she needs to be eating shrimps regularly in order for his/her wealth to reach his/her hands as quicklyas possible. On these, Ifá says: ApOajé ba'lQ, ó ró jlnnginni ApO gmg'kün ba'le ró jogbojogbo Mtorl kl n lé nl lsinmi Ni mo 9e n gal sinmi

lyinogbót'Oógi

mQ

AreAjé le ñ sáá kir¡ Alágbigba ñ lü Kanrankanran r'Okun Alágbigba ñ lü Kanrankanran r'Qsá Alagbigba ñ lü Karankanran r'óde Oylnbó Dfiá filn YemqsQ llédo Tlñ sunkún Oun ó ri're Sbg ni wón nf kó wáá Fe

i

Translation A bag full of cowries landed and made a ricocheting sound And a bag full of Qmq'krln beads landed and made a dull In orderfor me to have rest in That is why I have refused to give myself rest now You no longer listen tothe instructions of the Ofiga You areallin hotpursuitof wealth

future

sound

The Agbigba diviner chants repeatedly to the seas And chants repeatedly to the lagoons And even chants repeatedlyto Oyinbo man's land These werethe messages of Ifá forYemgsQ IlédO Who was weeping in lamentation of her inability to secure all ire

963

I

\

iltiltt


Yemese Iledo was a very hard-working woman. She had been trained to appreciate the value of hard work. She was told by her mother that if she wanted to rest when her hair turned grey, she must work hard when her hair was black. This lesson she tookvery seriously. In her bid to succeed in life, she had no time for any other thing. She totally abandoned all her ancestral Onga and she did not remember the days for venerating any of the Oñgá. However, there was no market day she did not know around her community. Anyone who wanted to go to any marketwould go and ask her

what to expect in that market and she would supply them with the information in an accurate manner. She was a wondeful market analyst. Surprisingly however, she did not have much to show for her versatility.

Much as she tried, her condition did not improve. Tired of this, she summed up courage one day and decided to go to the home of the group of Awo mentioned above for Ifá consultation. Would she succeed in life? She asked.

The group of Awo assured her that she would surely succeed in life. They told her that even though it was a good thing to be hard-working, it was actually the blessing of the 0ñgá and approval of Olódümaré which really make one to succeed. She was told that since she had abandoned the Onga they too had closed their ears to her cries and had chosen not to assist her in her quest for success. She was advised to continue to be hardworking but at the same time, find enough time to venerate the Origá and olódümaré regularly. It was by so doing, she was assured, that success would come her way. After this, the Awo advised her to offer gbg as stated above. She was also advised to eat shrimps regularly and use same to feed all her OrIgá. She complied. She also planned her life in such a way that nothing was allowed to disturb her from worshipping her Onga on a regular basis. Soon after this, her life began to change for the better. She was able to see that it was not only hardwork that made life wofth living. She realized that organizing one's life in an orderly manner was even more important than hardwork alone. There oughtto be time for work, time for leisure, time for worship, time for rest and time for all other things of life. when she

964

reatrzeo tnar tr was me ume Tor a cnange oI $atus, sne Degan to plan for marr¡age. She was successfully married. She had splendid children. She trained her children well. She was blessed with the wealth she had been yearning for, and her wealth had meaning to her because she had people to share her wealth with. She was able to live a contented life.

jlnnginni Apo gmg'kün ba'lé ró jogbojogbo Mtorl kl n lé nl lsinmi ApO ajé ba'l$, ó ró

Ni mo ge ñ gal sinmi

lyinogbót'Oógi mq

AréAjé lé ñ sáá k¡r¡ Alagbigba ñ lü Kanrankanran r'ókun Alágbigba n lü Kanrankanran r'Qsá Alágbigba ñ lü Karankanran r'ódeOylnbó DláfilnYemqsQIIédo T1ñ sunkún óun O rf re Ebq ni wón nf kó wáá ge ógbébg, ó rrtbg Ko pe ko

jlnna

Ire gbogbowáá ya détütúru Ire ajétf Odé Edélónl kódé Owlnnlwlnnl, edé ló nl kó dé

Iregkgtl ódé Edélónl kódé Q wlnnlwlnnl edé ló nl kódé Iregmgtl ódé Edélónl kódé Qwlnnlwlnnl edé ló nl kódé Ire ilétl kOdé Edélónl kódé Qwinnlwlnnl edé ló nl kó dé Iregbogbotl kódé Edélónl kódé Owinnlwlnnl edé ló nl kó dé

Translation A bag

fullof cowries landed and made a ricocheting sound 965

d ucrg I ull or Vm9'Kun Deads landed and made a dUll SOund In orderfor me to have rest in future That is why I have refused to give myserf rest now you no ronger risten to the instructions of the onga you are all in hot pursuit of wealth The Agbigba diviner chants repeatedry to the seas /ar ru

And chants repeatedlyto the lagoons And even chants repeatedryto Qyinbó man's rand These were the messages of Ifa foryemgse Ibdo Who was weeping and lamenting of her inability to secure all ire in life She was advised to offer gbg She complied Before long, nottoo far Allthe ire in life came in abundance The ire of wealth that had failed to come It was edé, the shrimps, which ordered it to come QWinnlwlnn'i, edé had ordered it to come The ire of spouse that had failed to come It was edé which ordered itto come QwfnnlWinrTi edé had directed itto come The ire of children that had failed to come It was edé which ordered itto come Qwlnnlwlnff ede had directed it to come The ire of properties that had failed to come It was edé which ordered it to come 'Qwinn)wlnrf edé had directed it to come The ire of ail bressings that had faired to come It was edé which ordered itto come Qwlnnlwind edé had summoned it to come

Ifá says thatthe person forwhom this odü is revealed shallbe blessed with all ire in life. All he/she needs to do is to organize his/life in an orderly manner and try to identiff his/her priorities. He/stre must also be close to the Oñga and Olódümaré.

6'

Ifá says that the person for whom this Odü is revealed has all it takes 966

to succeed in life, especially if he/she plans to leave his/her place of birth in search of greener pastures elsewhere. Ifá says that at initial stage, it may not be easy because he/she may have to contend with four obstacles in his/her quest for success. Ifá advises this person not to confront these obstacles, but rather to use wisdom and understanding to get round them to his/her succeed. Ifthiscan be done, this person will surely succeed.where He/she will have course to celebrate. others had

the

failed.

Ifá recommends for this person to offer gbg with animal bones (any animal), yam peeling, corn, éétf, corn mealofal, and money. On this, a stanza inlrgtQ Mé¡) says: Okltl bebeeba nif pQkun opópó D,láfirn LálgboQgege T1 ñle réé gun'gi gla n'lfQ lbg ni wqn nl kó wáá 9e

Translation oklü babaabá n'ipQkun opópó He wastheAwowho castlfá for Láigb0 Qggge When going to climb the tree of prosperity in IfQ He was advised to offerebo

Lálgbó Qgege had made several attempts to climb the tree of prosperity in Ib-Ie and he did not succeed. Why? At the foot of this tree (Fge tree) were four wild-looking animals which prevented anyone from climbing the tree. These animals were agbÓ-mQmQ, ram; óbtlkg, he-goat; ajá, dog; and ákükg-Qtan-galáfija, cock. Allthe people who had attempted to climb

the tree were chased away. Those who tried to brave it were bitten mercilessly by the dog, hit forcefully by the ram and he-goat, and scratched with nails bythe cock.

In spite of this, Láigbó Qgege was fully determined to climb the tree. He knew that anyone who climbed the tree would become prosperous, even beyond his/her wildest dreams. When he got to the foot of the tree, he saw the four animals sleeping. He quickly but stilthily stepped forward to climb the tree, only to receive a nasty bite from the dog guarding the tree. 967

There must be a way of climbing this tree, he reasoned. When he could not think of any other trick to climb the tree of prosperity, he decided to approach the Awo mentioned above for Ifá consultation: would he succeed in climbing FgÉ, the tree of prosperity?

The Awo assured Lálgbó Qggge that he would be able to climb [gg, the tree of prosperity. He was told that success did not come cheap or easy. That was why he needed to expect obstacles at the foot of the tree. Lálgbó Qgege was counselled thatwheneverthere appeared to be obstacle on the way to one's success, it could not be removed with force; rather the obstacle must be overcome with wisdom and understanding. The Awo told LáigbO Qggge that he had not succeeded in climbing Fge, the tree of prosperity because he had failed to apply wisdom and understanding. Paft of the wisdom to apply in overcoming the four obstacles was approaching Ifá for solution. The Awo explained fufther that the four animals were wild because there was nobody there to feed them. It was therefore the duty of Lálgbó Qggge to go and feed the animals in order to make them positively disposed towards him. The Awo also advised Lálgbó Qgegg to offer gbg with animal bones, yam peelings, corn, corn meal offaland money. He was also asked to go to the foot of EgQ, the tree of prosperity, and feed the animals with the same items. He complied. As soon as the offered the gbg, he went to look for more of the items and proceeded straight to the foot of the tree. As soon as the animals sighted him, they were all ready for a big fight. Instead, he placed the bones for the dog; he gave the yam peelings to the ram; he gave the cock the corn; and gave the ééÍ, corn meal offal to the he-goat. At first, the animals were looking at him with suspicion. It d¡d not take long before their hunger

decided for them. They began to eat what Lálgbó Qgege brought for them. He repeated his visit and feeding on the second, third and fourth day.

On the fifth day, the animals were already waiting for him. The dog was wagging its tail when it saw him. The ram and he-goat moved close to him and they were all playing with him. He gave them the food. The animals 968

were busy eating when Lálgbó Qgege wentto the foot of fgq tree to climb the tree. The animals took no notice of him. He climbed the tree to the very top and the animals could not be bothered. On top of the tree, he was blessed with all the prosperity anyone could ever acquire in life. láigbó Qggge became the most successful person throughout his own world atthat point in time. He was full of joy for his accomplishment. He returned to the Awo who made Ifá for him that he would Iike to offer that pafticular gbg once more. The Awo however told him that it was not the practice to offer one gbg twice. He only needed to praise his Awo who did the gbg for him; the Awo needed to praise Ifá for making the predictions come to pass; while Ifá needed to give thanks to Olódümaré for putting Agg to the gbg Okltl bebaaba nif pgkunopópó Dláfirn LálgboQgegq Tf ñ¡g réé gun'gi qla nffQ [b9 ni wQn nl kó wáá Qe Ó gb'gbo, Ó rú'bg AjáldtQg€ kll jÉ kl wgn óg'egE Agbó-mQmQ ldl qge kff je kl wgn ó g'egq Akükq-o, t¡ln-galáñje ld| ege kll je K wgn ó g'eg€ Obúkqld¡ ege ffi je kl wgn ó g'ege Lálgbo 0ge9e ló wá fi ggbqn inrt m'áta ÓfilmOrán m'óbl Ó wá 19 réé gun qge igi Q|á ñ'Ife Ñjq Qgqge dé o, ¡g¡ agünla

fnitó

i

bá g'QgQgQ

Igi gla ló gun

Translation

{

oklü babaabá rf pQkun opópo He was the Awo who cast Ifá for Lálgbó Qgege When going to climb the tree of prosperity in IfQ He was advised to offer gbg He complied

The dog at the foot of [gQ did not allow anyone to climb [gQ tree The ram atthe footof figq did notallow anyoneto climb fgg Tree The cock did not allow anyone to climb fgg tree And the he-goat did not allow anyone to climb the

tree

i

969

Lálgb0 decided to procure alligator pepperwith wisdom And procured ob'i, kolanut, with understanding And he wentto climb Fge, the tree of prosperity in Ilé-IfQ Behold QgQgé, the tree of success Anyone who climbs Qgege The person has climbed the tree of prosperity

Ifá assures the person for whom this Odü is revealed that in order to succeed ¡n life, instead of using confrontation to remove obstacles; he/she needs to be using wisdom and understanding. By so doing, prosperity is assured. Success is guaranteed.

7.

Ifa says that the person for whom this Odü is revealed may be suffering from chest and head pain. He/she may be having some dizziness or lightness in his/her head, while at the same time, he/she may be experiencing some heaviness in his/her chest or be feeling some ache therein. Ifa says that these are normal because Qrunmllá and $ángó are protecting his/her head and chestfrom the attack of lkrl, Death and that is why he/she is having the sensations in his/her head and chest. Ifá says that as soon as he/she offers appropriate gbg for this, the sensation will disappear. Ifá advises the person for whom this Odü is revealed to offer ebQ with one matured he-goat and money. After this, he/she needs to feed Ifá and Sangó. On this,Ifá says Kek€bTdl merégbé D,lá filn okáká Tl ñ lgg f gwE ti'ku fbg ni wqn nf kó wáá $e

Translation Keke bldr mérégbé He cast Ifá for Qkáká

Who was going to stretch his hands to push death away He was advised to offer gbg

Akápo had paid his dues. He had served all the 401 Irunmole diligently. He had the fear Olódümaré at the back of his mind. He spoke the truth at 970

times.

He was humble and easily going. In spite of all these however, Ikú, Death was in his hot pursuit. Akápó was notaware of this development

all

atall. $ángó, also known as Qkaká, felt that it was his responsibility to protect AkápO because Akápó had serued him well. $ángó was well pleased with Akápó and he, $ángó, was determined that AkápO must live to his old age. consequent upon this, $ángó went to KQkQ bldl mérégbe to find out what he needed to do in order to protect Akápó from the threat posed by lkrl. The Awo informed $ángó that Akápó must be put at arms length to lkti. This, $ángó was determined to do. Anytime Ikrf approached Akápó, gangó would place his hand on Akápó's chest and push him away from Ikrt. when this was being done repeatedly, Akápó began to develop some feelings of discomfoft in his chest. All herbs to relieve him of this discomfort applied by Akápó proved non-effective. Kek€b'ldl mérégbé Dlá filn O¿r¡¿r¡ Tl rt lgedu'rlllemére lbg ni wQn nl kó wáá 9e

Translation Keke

bldl mérégbe

He cast Ifá for Odüdü

Who was going to protectthe Of of he who is destined to die Young. He was advised to offer ebo

Ikú was becoming increasingly frustrated. He could not understand why $ángó was standing in his way. He decided to use another strategy to kill Akápó at the slightest oppoftunity. When Qrunmllá realized that, he approached KQkq b\df mérégbé for Ifá consultation on behalf of his AkápO. He was advised to try all that he knew to protect the head of his Akápó from being chopped off by Iktl. As a result of this revelation, Orúnmllá never left his Akapo alone. Anytime that Iku approached, Orunmila would cover the head of his Akapo with his two hands and body. This action precluded Ikrl from gaining access to Akápó.

971

While $angó was busy pushing Ikú and AkápO away from each other, Qrrfnm)lá was protecting the head of Akápó from any form of danger. Akapó soon began to feel some sensations in his head. Again, no herb could cure it.

One day, Akápó himself approached the Awo mentioned above for Ifá consultation. He was informed that the head and chest discomfoft he was feeling was not as a result of any physical problem. It was rather the manifestation of the efforts of $angó and Qrúnmllá to protect him from untimely death. He was advised to offer gbg with one matured he-goat and money. He was also advised to feed Ifá and $ángó as appropriate. Akápó did, as soon as he did this, the pain in hls head and chest disappeared. Keke b'ldl mérégbé üá fitn Qkáká Tl tr lgg fo, wg t'ikrt fibg ni wqn nl kó wáá 9e

rú'bg Keke bTdl meregbe

Ógb'(tbo,

Ó

D,láfitnO¿r¡¿O fi rr Qg du'r{ Ilémeré fbg ni wqn nl kó wáá $e Ó gb'Qbg, Ó rrt'bg ñjg tani yóó du'rll ml filn mi?

odüdürIfá niyóódu'rll mlfitn mi $ángó ni Qkaka tfffgwgt'ikrr Odüdü Ifa niyóodu'rfl mlfun mi Qrrrnmllá ni Odudr¡ tff du'dl llemere odüdur Ifá niyóódu'rfl mlfitn mio Odr¡¿r¡

Translation Keke bldl meregbé He cast Ifá for qkáká Who was going to stretch his hands to push death away He was advised to offer ebo He complied

Keke bldr meregbe

972

He cast Ifá for ÓdUdU

When going to protectthe OÍ of he who was destined to die Young He was advised to offer gbg Hecomplied Now, who will protect my OÍ for me Odüdü, Ifá isthe oneto protect myOf for me Sango is Okaka who pushes death away Odüdü, Ifá will surely protect my Orl for me QrrJnmllá is Odüdü, who protects the Oí die young Odüdü, Ifá will surely protect my Of for me Odüdu, Ifá will surely do it for me.

of he who is destined to

Ifá says that Qrrlnmllá and $ángó will not allow the person for whom this Odü is revealed to die young. As long as he/she continues to think, say and do all those things which please Olódümare and the InJnmglQ at all times, even if he/she had been destined to die young, the two lrúnmglQ and OIódümaré will extend his/her life and make him/her live to witness his/her old age.

8.

Ifá says that the person for whom this Odü is reveled shall be placed among Kings and Queens of this world. He/she shall be in the midst of shakers and movers of his/her community. Whatever he/she says will matterand will betaken seriously byall.

Ifá also says that there is no condition or situation that this person will not be able to adapt himself/herself to. This is his/her own talent and it is a special blessing from Olódümaré. Ifá advises this person to put on all the dresses that he/she has in his/her life in one day - even if these dresses are more than five hundred! All he/she needs to do is to put on these dresses one after the other. He/she however needs to undress one before wearing another. By so doing, he/she will receive honour and glory from Olódümaré. On this aspect,Irgté MéJi says: Edelhln ojgt'Qhrrn

973

ur ue dPPrsilsilsrve, vuclrdrd wd5 cruvrsgu tu suilililuil

LU f ils 'trcrge¡ilqr presence and brief him properly on what he was going to do when he got to the abode of Olódümaré. The Awo told QbAtálá that many fine and competent people failed in life, not because they could not perform, but rather because they were not properly briefed on what they were expected to do. The Awo said that after the briefing, Qbátálá needed to put on his entire dresses one after the other. During this process, Qbátálá needed to see how Alággmg would share the same dresses so that he would be able to

judge whether or not Alággmg would be able to perform up to Qbátálá's expectation. The Awo said that any dance that one planned to dance outside in the midst of the multitude must first be practiced and danced inside the home. That would give the onlooker the oppoftunity to determine how the dance would Iook like when danced outside. This would also give them the oppoftunity to make corrections and amendments if and where necessary. Qbatáb thanked the Awo and left. He complied with all the advices given to him bythe Awo. After much practices, he felt satisfied that Alágqmg would peform satisfactorily when he got to heaven to pafticipate in the ceremony of Olódümaré.

When Alággmg got

to heaven, he went straight to Olódümaré and

announced that he was the representative of Qbátálá. When the ceremony stafted, Olódümaré adorned himself with an immaculate white dress. The whole heaven was in white. Those on eafth who were not aware of what was happening in heaven looked at heaven and concluded that the sky was very clear. In heaven however, all the Irúnmolé were dancing in procession past Olódümaré. When it got to the turn of Qbatálá, Alággmg came fonruard and adorned himself in the very same dress worn by Olódümaré with the cap and shoes to match! All the other lrúnmglQ stood still in amazement. OIódümaré was highly impressed. Olódümaré went to change His dress to Agg [tü, the dark dress with Fllá abetiajá, the dog-ear cap, and a covered shoe to match. The whole heaven turned dark and those on eafth believed that it was about to rain. As soon as Olódümaré stepped out, behold, Alággmg had adorned himself in the same dress, the same colour, the same frlá and the same shoes! There was tumultuous applause and those on eafth believed that thunder had struck in readiness for rainfall in heaven. Olódümaré put on sán-ányán, Alaañ, árán, dandóógó, apere ód0dó, and so on, with crowns, fila; GQbl, ákgtQ etc. to match, and Alágemg replicated 975

EOegnun oJgt'lnln Dlá firn ooganta QgQQrQmagbo olódümaré nl kowá bá oun g'gdr¡n Ó nlAlággmg I'ounyóo rán lg fibg ni wqn nl kó wáá ge

Translation

The language in this place is different from that of the other place

And the díalect of the other place in different from that of this place This was lfa's message for Ooganb Qseeremágbo Whom Olódümaré invited to come and celebrate with Him

He said he would send Alággmg, Chameleon, to go

and

represent him He was advised to offergbg

When OIódümare created the un¡verse, He gave OOgarrta QpQQrQmagbO (QbaHlá) an impoftant role to play. Afterthe creation, Qbátálá was given the free hand to add to, or subtract from, the qualities of some creatures. For example, Qbátála was he who made sugarcane sweeter than bamboo, even though they looked alike. QbaHla also made the banana sweeter than many fruits which looked like it, Qbatálá made birds faster than buttedlies and gave the parrot more intelligence than other birds.

In the case of Alággmg, Chameleon, Qbatáh gave him the capacity to adopt the colour, design, pattern and even complexion of whoever and whatever he got in contact with. Qbatálá was so proud of Alággmo that he made him one of his right hand persons.

One day, Olódümaré summoned QbaHlá to come and join him in celebration in heaven. QbaHla felt that it was time for him to showcase Alággmg to Olódümaré. He wanted Olódümaré to see his wondeful design. Consequently, he decided to send Alággmg to represent him at the ceremony. Before he did this, he went to the Awo mentioned above for Ifá consultation: would he not be disgraced in his bid to send Alágqmg as his representative? The Awo assured Qbatáh that Alágemg would perform marvelously where he was being sent. For this reason, Qbatálá had no reason to fear

974

tfa D¡da: An invitaüon to lfa Consultation

them alll Itwas a mostwonderfuloccasion in heaven. At the end of the ceremony, Olódümaré called Alágqmg. He told Alágqmq that it was one thing for anyone to be given the tools to perform; it was another thing for that person to know how to use the tools provided for him and perform excellently. Olódümaré declared thatAlággmq had peformed well. He blessed Alággmg that he would lack nothing on ea¡th. Olódümaré said that there would be no dress on eafth that Alágemq would not be able to replicate. Allthe lrrtnmglQ present chorused a resounding Agg!!! Edélhln óigt'Qhún Edeqhun o jgtThln Dlá fitn ooganla qgeer+magbo Olódümarénl kówá bá Óun g'gdrtn Ó nl Alaggmg I'OunYÓO rán 19 fbg ni wQn nl kó wáá 9e Ógb'$bo, Ó rú'bg Ko p4' kQilnna E wa ba ni b'áYQ, I wáá wo're o Ñi€ onlrüuru a99 kll w{n I'QdQAlágqmg Eyl tó báwu Qga niiYóolo

Translation

The language in this place is different from that of the other place And the dialect of the other place in different from that of this place This was lfá's message forOogañlá Q9eeremágbO Whom Olódümaré invited to come and celebrate with him He said he would send Alággmg, chameleon, to go and represent him He was advised to offerebq HecomPlied Before long, nottoo far come and join us in the midst of joy and celebration of all Ire Alággmg will never lack anY dress Whichever Pleases him will he wear

Ifá also says that this person needs to work hard if being sent anywhere to represent others. The potential to succeed is there alright, but he/se must put more effolG to excel. Ifá says that if someone plans to send another person to represent him/her in anyevent, ass¡gnment or occasion, that person needs to put his/her mind at rest because né/stre will be well represented. He/she shall be praised for 976

I

Í

/

lii

ii

I

trete Meii

his/her choice of representative and the representative too shall be praised and blessed for a job well

done

9.

Ifá says that there is a contentious matter facing the person for whom this Odü is revealed. Ifá says that with the appropriate gbg, he/she will overcome that problem. There may also be the problem involving love or matrimonial issue that this person is facing presently. Ifá says that he/she needs to offer gbg so that he/she will be able bcorne out of the problem unhuft.

Ifá advises this person to offer gbg with six big kolanuts, one plate and plenty of money. Ifá says that if this can be done as quickly as possible, this person shall not be humiliated or blamed for his/her actions. On this aspect, Ifá says:

9kg r€ Aya rq Ddaft¡n Qkgrg jggbg Tl yóó fg oblnrin Ikú tán TlyóOfobl me,fa kg fbg ni wqn nl kó wáá 9e

Translation Let peace be with the husband And with the wife too This was lfá's message to Qkgr€JQgbQ, the squirrel

Whoshallsnatch the wife of Ikrf , Death And use six kolanutforappeasement Hewas advised to offerebo

Ikrl got married to a very beautiful woman. The woman was very obedient to him. Yet Ikrl treated her badly. He threatened her and her family all the time. At a stage, Ikrl locked her up in a small room and never allowed her to go out again. This woman lived in constant fear. She lost interest in life and all its meanings. She prayed every time to Olódümaré to pull her out of her problem.

977

O

\,rlIg

L¡Clyt Yf\YlY

YYC¡it VVC¿|lv{.llllV

C¡IJ\JL¡L llr Ltrrv l\rlvJ!

rrt Jvu¡vr¡

vr rvvvr

I rv

soon heard the sob of a woman. The sound was so faint that he initially thought that his ears were playing trick on him. He listened carefully and he heard the unmistakable voice of a woman moaning and weeping quietly. He moved quietly to the direction where he was hearing the voice, When he gotthere, he realized thatwhere the woman was crying had been sealed up completely. Who could have done this to a human being? He queried. 'Who is there?' Qkere asked softly. The woman said, 'it is me. Please help me'. The deep melancholy and desperation in her voice were too much for Qkere to ignore. He tried to break down the door but he could not. 'Do not worry. I have tried to break the door but it was firmly locked. I am coming backtomorrow to help you out of this place. I promise you', Qkere said and left. Throughout that day Qkere was not his normal self. At night, he could not sleep. Who could do this to a human being? He continued to ask himself. The next day, he moved into the forest with a crow bar with which to break the door open. When he got there, much as he tried, he could not break down the door, He had to dig a hole on the ground where he passed Ikrl's wife from bondage to freedom. The woman thanked him profoundly but there was nowhere the woman could go. She told Qkere that she would prefer to follow him backto his house. She vowed that instead of returning to Ikr1, she would rather preferto lose her life. On their way to Qkgrg's home, the woman narrated the story of her

life. It

was a pathetic story indeed. She told Qkere the story of constant intimidation, outright aggression and unbelievable cruelty, which sometimes bothered on sadism. She had nobody to complain to, because Ikrl. Now that she ha'd escaped, nothing could make her return to her enslavement.

'her entire family was also under the threat of

In the evening of that day, both Qkere and lkrl's wife slept on the same mat. One thing led to the other and they became man and wife. From that day however, Qkere had no peace of mind anymore. He was always in constant fear and apprehension. He knew that Ikrt would not keep quiet and allow anyone to snatch his wife without a violent reaction from him.

978

trveryoay, vKgrg oecame more ano more oesperate to flno soluuon to tnrs problem. Unknown to anyone, Ikrl was actually in love with his wife. He thought that the only way to secure this woman for himself permanently was to scare and intimidate every one from her. He thought that if he

frightened her hard enough, he would be able to secure her total commitment. He was totally unaware of the damage he had caused this woman socially, physically, psychologically, mentally and spiritually. As far as he was concerned, feeding and clothing her were more than enough requirements. He was playing his role as a husband hehelieved. Why then should she run away from home? He queried. After much deliberation, he concluded that a misguided person had seduced his wife. He vowed to

teach that person, together with the entire members of his family, a lesson they will never forget in a hurry. He began to hunt his wife's seducer everywhere. As Ikrl was hunting for his wife's alleged seducer, Qkere was been haunted by the fear of Ikú and all the possible consequences of what Ikrt would do to him when caught, In his desperation, he went to Qkg rQ and Aya rg for Ifá

consultation: would he suruive this contention? He asked. The Awo told Qkere that he was living in constant fear of the repression of his action. He was told that he was involved in a contentious issue, which he was not sure whether it will end up in his favour or not. The Awo assured him that it will end up in his favour. He was then advised to offer gbg with six kolanuts and plenty of money. He complied immediately. The gbg was placed by the road side. As soon as the gbg was performed, Egü Qdara took control of everything. He went straight to Ikri and asked him what his troubles were. Ikrl responded that his wife who was his personal property was snatched away from him by an unknown person. He said that it was totally unacceptable to him and that the culprit would be severely dealt with. ESU Qdara said that Ikrl must teach the culprit a bitter lesson, and he promised to follow Ikú to find this illusive culprit. Egu Qdara led IkrJ to the way where the qbg with six kolanuts was placed. He showed lkri the kolanuts and told him to consume it as lktl was fond of eating kolanuts. IkrJ could not resist the kolanuts because they were big and enticing. After eating three kolanuts, ESU Qdara declared that there was nothing Ikrl could do against the person who had snatched his wife anymore. Iku asked why this should be so, and Egü Qdara stated that the person who snatched his wife was the 979

same person who placed the kolanuts where Ikú had picked them. He added that it was a taboo and totally unethical for Ikú to consume a person's gifts and then go ahead and kill such person. He consoled Ikti to take heaft and accept the loss of his wife in good faith. There and then Ikú knew that he had lost out.

9kgrq

Aya r€ Dlá firn Qkerg jegbg Tl yóO fg oblnrin Ikú tán Tlyóofobl mqfa kg lbg ni wSn nl kó wáá Fe

ógb'Qbo, ó rrr'bg Ko pé ko

jlnná

f wá bá ni lárüúqéOgun Ifá dé alá99 Qpqab'¡qewárá

Translation Let peace be with the husband And with the wife too This was lfá's message to Qkgrg jQgbQ, the squirrel Who shall snatch the wife of lkrl, Death And used six kolanuts for appeasement He was advised

to offer gbg

He complied

Nottoo long, soon after Come and meet us where we celebrate victory Here comes Ifá

The holy palm tree that manifests with efficacy

10.

Ifá says that the person for whom this Odü is revealed or someone close to him/her is presently erecting a building. There is the need for him/her to offer gbg immediately in order to aveft an impending disaster. This is because as this person is erecting a propefi on eafth, his/her Fgb€ in heaven are also erecting another property for him/her in heaven in anticipation of his/her arrival. This is why it is necessary to offer gbg so that the house in heaven will be demolished while the one on eafth will be completed. Ifá says that if this is not done in time, 980

propefi on eafth, losing his/her life under mysterious

as soon as he/she completes the construction of the

he/she runs

the risk of

circumstances.

Ifá advises this person to offer gbg with one matured ram and money. A make-shift tent will be erected with sticks and palm fronds to represent the house in heaven. The ram will betied tothe make-shifttent. Then the ram will be chased helter skelter in such a way that it will eventually pull down the make-shift tent. The demolished tent represents the propefi being erected forthis person by his/her FgbÉ in heaven. Afterthis, the ram will be slaughtered and its head buried where he/she is erecting his/her This is why it is advisable to do this ritual atthe site where the house is being erected. It is also advisable that this ritual is done before the completion of the house. On this,Ifá says:

house.

i

gúnnugün bq'fá Awowgn nlléAlárá P'ákálámágbO b'Ogé Awo Oke ljeró P'átlOro b'Ogúnral'áyá bl qbQeebó Faá - nae náá - kó-sl -tr¡ - pee gdq a gbQn'mi nll wO'le -eja Ap'ajübá nlwó'léaparo OlrtgbOngbótlrrh ni wqn fi ñgégun ógúlüñtu Akg gsin nll sá'ré bgranyln-bQrányln Pa

B'Qgin báil Sgin a kó gbinrin-gbinrin há'nu

Dláfiln LálgboQgegÉ

Tl ñmg'lée re l'áyé Tl wqn ñp'ilQg t'Qrun pé kó wá fbg niwgn nl kO wáá 9e

Translation

t

He-who slaughters-a-vulture to feed Ifá, the Awo of Alárá's Household He-who-slau g hters-á ká la magbO to feed Ogé, the resident Awo in the mountofljerb He-who-slaughters-áti0ro to feed Ogún, he who is as bold as impofted knife He-who-stresses-something forcefully until it breaks and scatter Everywhere Those who drain the stream destroythe home of fishes Those who clear farmlands destroy the home of bush

fowls

981

i

A b¡g cluD ts rt mat ls used to scaEer a cloo A stallion is it that gallivants while running When a horse wakes up

It

is gagged in

the mouth with reins These were lfá's declarations to LáIgbó Qggge When constructing his house on eafth

While another

is beíng constructed in

heaven

for him to

come

and reside in it He was adviceto offerebo

in his chosen career; he made good money in his business. As a result of this, he planned to erect his own building in his family compound. He was given all the necessary approval

LáigbÓ Qgegg was very successful

and suppoft by the elders of his family.

When the construction of the building began, Lálgbó Qggge was having strange dreams and his instinct kept sounding him a note of warning that someth¡ng was amiss. Much as he tried, he could not fathom what was wrong at the time. He therefore decided to approach the group of Babaláwo mentioned above for Ifá consultation; what was responsible for these strange dreams? Would he be able to overcome all the negative feelings he was having? Would his dreams return to normal? These and many more questions were what were at the back of the mind of LáigbÓ Qgege when he consulted Ifá. He was eager to get to the root of all his problems.

The Awo told LáigbÓ Sgege that he had been having series of strange feelings and that was why he came for Ifá consultation. The Awo assured him that he would overcome the problems. The Awo however explained to him that while he was assuming leadership positions in life, he was equally a leader among his Fgb€ in heaven. When he left heaven for this world, his Fgb€ were expecting him to return very soon in order to assume his leadership position once again, As soon as his Fgb€ saw him erecting a house on eafth, theytoo were busy erecting another one for him in heaven. They were full of expectation that he would soon join them in heaven. The Awo concluded that if LálgbO Qgegg was not ready to die and go back to heaven to join his [gbQ, there was the need to offer gbg as prescribed above. LáigbO Qgegg weighed the Awo's options; dying to go and assume his leadership position in heaven, or straying behind to continue to play his 982

teaoersnrp rore on earun. He rureo In favour of me latter. consequently, he complied and offered the gbg as advised.

The day the gbg was offered was the same day the building being erected for Lálgbó Qgege in heaven collapsed. This sent a strong signal to the EgbÉ in heaven that LálgbO Qggge was not in a hurry to join them. As a result of this, his Fgbg left him to complete histasks on eafth before returning to join them in heaven. Pa gúnnugrln bg'fá Awowgn nlléAlárá P'ákálámágbo b'Oge Awo Oke ljeró P'átlOro b'Ogún, al'áyá bl Qbeéébó Fáá-náá náá-kó-sl-trt-pQ€ 9de a gbQn'mi nll wO'le eja Ap'ájübá nlwó'léáparÓ olügbóñgbótlñla ni wgn fi rgégun ogúlüñtu Akg gsin nll sá'ré bgranyln-bQrányln

jl

B'Qgin bá Egin a kó gbinrin-gbinrin há'nu

Dláfiln tálgboQgege Tl nmg'lé e ré l'áyé Tl wqn ttp'¡lQgt'qrun pé kówa lbg ni wqn nl kó wáá ge Ó gb'gbg, Ó rrt'bg E báwawó'léOrun nü

!wátúnt'ayémgo IjOgun Qrun ab'ewú orl Sáñkó Ilé Awo má ñ wó l'órun Qggrgre, iléAwo má ñ wó I'Qrun

Translation He-who slaughters-a-vulture to feed Ifá, the Awo of Alárá's Household

He-who-slaughters-akalamágbó

to feed O$é, the resídent

Awo in the mountofljeró He-who-slaughters-átióro to feed Ogún, he who is as bold as impofted knife

He-who-stresses-something forcefully scatter Everywhere

983

until it breaks

and

I nose wno oraln tne Stream oe$roy me nome or ilsnes Those who clear farmlands destroy the home of bush fowls A big club is it that is used to scatter a clod

A stallion is it

that gallivants while running

When a horsewakes up

It

is

gagged in the mouth with reins

These were lfá's declarations to LdgbO Qggge When constructing his house on eafth While another is being constructed in heaven for him to come and reside in it He was adviceto offergbg

Hecomplied Please, come and assistto demolish the house being erected in heaven And come and consolidatethe one on eafth Ye! The heavenly forces with grey feeble hair The home erected forAwo in heaven is collapsing To the ground, the home erected forAwo in heaven in collapsing

Ifá says that this person shall not be allowed to die young. He/she will live long to his/her old age. That is the message of Ifá.

11.

Ifá says that the person for whom this Odü is revealed is blessed with good He/she had chosen all the good things of life without except¡on and everything had been well recorded in his/her Of. There is howeverthe problem of the factthat his/her fsQ, legs, do not complement his/her Ori. In other words, his/her legs are working aga¡nst the realization of the promises and potentials of his/her destiny. There is the urgent need to correct this anomaly. In order to

Of.

correct this, there is the need to offer qbg with three white pigeons, three gu¡nea fowls and money. After this, the Awo will prepare a special soap with áhlpaldde leaves. These leaves will be pounded and m¡xed with the soap.

The person needs to dig three holes, wash his/her head in the hole at the center; and wash the left leg in the hole on the left while the right leg will be washed in the right hole in that order. If this can be done, Ifá assures this person that his/her frsg, legs will stop working

984

aga¡nst his/her O'1. A stanza inlreté-Mé¡T on this issue Ifá says:

Iwg

QtQ

Emi QtQ ote a¡ méi¡ ó d'ódodo gbáko-gbáko

fil n Al'órl-ire-má-l'Qsé-ire Ebq ni wqn nl kó wáá ge D,lá

Translation You imprintone leg oflrgti I also imprintone leg oflrgti

When the imprint becomestwo Then the truelr-etQ Mé¡I is formed This was the message of Ifá to he-who-has-favourable-Ol but lacks good legs He was advised to offer ebo

When Alóri-ire-má-lgsQ-ire was com¡ng from heaven, he had chosen allthe good things of life for himself. On getting to the eafth, he started with farming job in anticipation that all will be well for him. He was very good at the job; whatever he planted it always came out fine and with good quality. The people within his community had also recognized him for his great potential and dexterity in crop production. During the market days, people always waited for his farm produce. Unfoftunately for him, before getting his farm produce to the market, one thing always led to the other and the result would be his inability to make good sales. Some of the people waiting for him would have left as a result of impatience, some would have decided to purchase from another seller, and others might feel that the prices of his products were too expensive.

AlóÍ-ire-má-lQsQ-ire did this for a long time, but unfoftunately, he could not make any headway. One day, he decided to change from furming to trading. That he could go into buying and selling of goods perhaps, this time around, he would succeed financially. In this business, he showed good business acumen that made him stand out among othertraders in the market. Unfoftunately again, whenever he decided to go and finalize his trading deals with people, he would become disappointed as people who had initially showed intention to buy from him would suddenly lose interest. 985

This also went on for several years without stop.

The thought of how to make ends meet and possibly succeed financially pre-occupied his mind. One day, he decided to go for Ifá consultation: would he become prosperous in life in whatever profession he chose; would he also measure up in the society like his colleagues; what could have been responsible for his failure? All these and many more were the questions he posed during Ifá consultation. The Awo assured him that he would succeed as he had every potentialto be great in life. He was also told that he had chosen all the good things of life as entrenched in his Akrrnleyan right from heaven, but his major set back is the fact that he had not chosen good legs along with his good destiny. As a matter of fact, it was his legs that were working against the realization of his good gifts and potentials. He was then advised to offer gbg as mentioned above, after which a special Ifá soap would be prepared for him to cleanse hls head and legs legs in order to make his legs compliment the potentials of his Ol.

Alóri-ire-má-lgsQ-ire

complied. After a while, his trading

began to flourish, and soon after, he became successful; even more than others who engaged in the same profession with him. W¡th his resounding success, he was able to marry a good wife, have children and build a house of his own. In the end, he was happy, rejoicing and thanking the Awo.

Iwg

QtQ

Emi óté Qte ¿¡ mejl ó d'ododo gbáko-gbáko Dlá fit n Al'órl-ire-má-l'ese-ire fbg ni wQn nl kó wáá Se

ó gb'ébo, ó ru'bg Ikin mi ErlglAlq Ifá je kl n l'órl ire Kl n sl I'gsQ ire

Translation You imprintone leg oflrgté I also imprintone leg oflrgtQ

When the imprint becomes two, then the truelrgtQ-Mé¡) is

986

Formed This was the message of Ifá to he-who-has-favourable-OÍ-but Lacks-good-legs He was advised to offer gbg He complied

Mylkin, frigÍ-Alg Ifá please let me have good Otl And good Legs to complement

it

Ifá says that this person will be blessed with good Of and good Legs to complement

L2.

it.

He/she shall become prosperous in all his undeftakings.

Ifá advises the person for whom this Odü is revealed to offer gbg so as to avoid getting into serious trouble within seven days. Ifá advises this person to offer gbg with one matured he-goat and money. He/she is also to feed Egu Qdara with one big cock. Also, Ifá says it foresees the Ire of children for those suffering from childlessness where this Odü is revealed. Ifá assures them that they shall be blessed with the fruit of the womb. For this to happen, Ifá advises each of the women to offer gbQ with four rats, four fish, two hens and money. There is also the need to feed Ifá with one matured she-goat. On these two aspects,Ifá says: QpgkéJg a qé'dl bQr€bQr€ Dlá firn Igbó Tl ñm$nu sünráhün gmg lbg ni wqn nl kó wáá 9e

Translation QpÉk€tQ, the young palm tree, with its broad base The Awowho cast Ifá forlgbó

When lamenting herinabilityto begeta child She was advised to offerqbg

Igbó had been married for many years but she had no child to show for it. Much as she tried, all her effofts proved abortive. She applied several herbs and roots but it had no effect on her. In the end, she went to 987

QpqkQtQa gé'df bQrEbQrQ for Ifá consultation; would she be blessed with the fruit of the womb? She asked.

The Awo assured her that she would be able to have her own children if necessary gbg was offered. She was advised to offer gbe as stated above, she complied.

Within three months, she became pregnant. She later gave birth to bouncing baby boy named Iná

a

pqkéJQa s!'dl bQrgbQré DláfilnOdan Tl ñmgnusünráhüngmg lbg ni wqn nl kó wáá $e Q

Translation Qpgkete the young palm tree, with its broad base The Awo who cast Ifa forQdan When lamenting her inabilityto begeta child She was advised to offer gbg

Qdan was also married for severalyears. She too was not blessed with any baby. She also tried all she knew and she equally failed.

One day she went to her friend Igbó to find out what she did before she became pregnant. Igbó told her that it was Qpgke,tQ a gé'df bQrgbQrg; who consulted and did IfQ work for her. The next day, Qdan went to the same Awo for Ifá consultation: would she too be as lucky as her friend? She asked.

The Awo assured her too that she would be blessed wlth children of her own. She was advised to offer the same gbg which her friend Igbó offered. She complied. The same Ifá work was also done for her. She too became pregnantand gave birth to a bouncing baby boy named OOrün. QpgkQtQ a gé'dl bQrqbQre

Dláfirn 9aa9áa Tl ñmQnu sünráhün gmg Sbg ni wQn nl kó wáá ge 988

Translation Qpeke,tQ the young palm tree, with its broad base TheAwo who castlfá for $áágáá When lamenting her inabilityto begeta child She was advised to offer gbg

$aa$áa was fac¡ng the same problem as her friends Igbó and Qdan. She too went to the same Awo for Ifá consultation. The same assurance was given to her. The same gbg was advised and offered, the..same Ifáwork was done for her, and she became pregnant and gave bifth to a bouncing baby boy named Abg.

The three children Iná, OÓrUn and Abg whom Igbó, Qdan and $áágáá begot respectively were sent to Qp€kÉtQ a gé'df bQrQbQre for training as Ifá priests before they were up to three years old. By the time they were 20 years old, they had become very proficient. Everyone was searching for them because of their accurate predictions. Igbó n'igbó Iná QdAn I'Qdán Oorr¡n $áagáayokü nital'Abg Dlá filn Orr¡nmila Wgn n! kó waa g'qbg Kó má baá l'éslré ojq méje

Translation Ina the child of Igbó Oorun the child of Qdan And Abg the child of SaaFáa They castlfá for QrUnmlla Theytold him to offergbg To avoid getting intotrouble within seven days

Qrúnm'llá was the Babá-Ifá of QpqkqtQ a gé'di bQrQbQrQ who in turn was the Bábá-Ifá of Iná, Oórün and Abq. Qpekete a gé'dl bQrÉbQrÉ was well trained and he was very intelligent. No wonder then that his three students were also brilliant.

One day Qrunmlla invited the three Awo for routine Ifá consultation. 989

Du ri n g consu

ltation, IrgtQ- Mé¡) wa s revea ed . I

The Awo told Qrunmllá to offer gbg in order to avoid trouble within seven days. They told Qrrlnmllá thatthe trouble was very close and that only gbg could avert it. They stressed thatthere was the need for Qrrlnm)lá to offer gbg with one matured he-goat and money, He was also advised to feed Egu Qdara with a big rooster. Qrunmllá failed to comply with this advice. Seven days after QrUnmlla consulted Ifá, he left home very early in the morning. He instructed his wife, AgbQnÍn, to help him wash some of his dresses and prepare a sumptuous meal for him before he returned in the evening. By the time Qrunmllá returned home, he was feeling very hungry but was in anticipation of treating himself to a lavish meal that evening. He knew that AgbQnfn was a fantastic cook. He however forgot about food when he realized, to his chagrin, that Agbonln had packed all her bags and baggages and had left the house! What could have caused this? What was his oftence against this woman? Who had taught her to do this against him? Why was it that nobody in the whole community stopped her from going away? Why did she pack his own belongings along with hers? What kind of wickedness and injustice were these? Would he be able to get her back into his home? Who was to blame for allthese?

In the end, Qrrlnmllá decided to do something about it urgently; he brought out his Qbg llasq. This was a knife that when used to stab someone's footprint, the person would not be able to move from the spot he/she was at the time the knife was used on his/her footprint. This was what Qrúnm)lá did. The effect of this action stopped AgbQnln in her track. She could neither move forward nor backward. At this time, she was negotiating a hill between two deep gorges. QrúnmTlá began to pursue his wife. He met her where she was. He tried to grab her. She tried to shake him off. As she did this, unfoftunately, she fell into the gorge on the right, while Orúnmllá fell into the one on the left. She died instantly. Qrrlnmllá was in the gorge for seven days, writhing in pain and hunger.

990

Igi kan gbq I'ewé ótutr¡ l'égbo Dláfirn Poróyé Ttl S'gmg Qba Ode ldo Igbatl ó ñfomi ojrl süngbéregmg [b9 ni wgn nl kówáá ge

Translation Atree has dry leaves But its roots are fresh and alive

Ifá castfor Poróyé The daughter of the Qba ofldo-land When weeping in lamentation of her inability to beget a baby She was advised to offer gbg

Poróyé was a favourite daughter of the Qba ofldó-land; she was loved by all in the palace. The unfoftunate paft was that she had been involved in several relationships with many influential people, but all had failed woefully. She married Alárá, AjerO, Qwárángún QbaléyQ, Olójoómbo, Offtagi-O1élé and QlówQ but the relationships collapsed because of her inability to have a baby for any of them. In the end, she returned to her parents' palace to nurse her emotional wound. One day, her mother called her and told her that it was not proper for her to stay in her parents' house when she was supposed to be in her husband's home. The mother said that she kept having this dream that she became pregnant and was blessed with a bouncing baby boy. She prayed for her daughter that the spirits of her ancestors would make the dream come true. She also advised her to go for Ifá consultation. That was how Poróyé found herself face to face with Igi kan gbg l'éwé ó tutü l'égbó for Ifá consultation;

would she be blessed with the fruit of the womb? Would her mother's dreams cometo pass? The Awo told Poróyé that she was suffering from childlessness and assured her that she would soon be a proud mother of her own child. She was advised to offer gbg as prescribed above. She was however informed that she was an ApQtQbl and that her husband who would put her in the family way would be met along the road and the man would be a great Babaláwo.

991

a momer. Sne toto me Awo mat sne wouto offer that gbg on that very day. She procured all the gbg materials and returned to the home of the Awo. The gbg was offered. In the end, Ifá did not take the shrine of EgU Qdara for placing the gbg. Instead; it took a spot between two gorges as the site to place the gbq. Poróyé took the gbg to the Poróye was determtneo

to

De

spot.

As she was praying, she heard someone moaning at the bottom of the gorge. Itwas Qrúnmllá. He had been there for seven days. He begged her to pull him out. She tied her head-gear together with her sash and used it as rope to pull QrUnm)lá up to the surface. They went home together. They fed Ifá together from evening of that day till daybreak. They fed another type of Ifá from evening till daybreak. The first Ifá they fed opened the door for their prayers to be accepted by Olódümaré. The other Ifá they fed led to pregnancy. As soon as she became pregnant, Qnf nmllá gave her Idé,

Ifa beads, to keep for the coming baby, He left on another spiritual assignment and never returned for 16 years. The baby was born in his absence. It was a baby boy. The Idé was worn round his wrist. The boy was named Qlgmg as instructed by his father. Six months to the time of QrúnmIlá's return, the people of Alaáyé waged a fierce war against the people of Ido and most of the inhabitants of Ido were either killed or captured, Qlgmq was one of those who were lucky to be captured. They sold him into slavery to one merchant in Alaáyé.

As soon as this was done, there was a terrible problem in Alaáyé land. Ifá .was cast in order to determine the cause of the problem and at the same time, find solution to The Awo told them that malevolent spirits had entered their town and for this reason, there must be spiritual cleansing of the land in order to chase away this spirit. After fufther consultation, it was concluded that a human being should be used as gbg material. Whom could they use? In the end, they settled for Qlgmg, the child of Qrúnm)lá.

it.

On the day that this gbg was to be performed was the day Qrúnm)lá arrived

in Alaaye town. As soon as the inhabitants of Alaáyé sighted Qrúnmllá, they were full of joy thattheir gbg would be performed by the very bestAwo

992

on eafth. They pleaded with Qrtlnmllá to help them pedorm the gbg and he agreed. The people tied Qlgmq to a tree. Qrúnmllá examined the gbg material but did not recognize him as his own son - after all, that would be his first time of seeing him. The boy was already 16 years old. All the other materials for the gbg were brought out in readiness for the great gbg to be performed by Qrúnm'llá himself. glgmg knew that he was the main material for the gbg. He had earlier cried and cried but to no avail. Again, tears began to roll down his young cheeks. He stafted to cry loudly in lamentation of his ordeal. He remembered the stories his mother had narrated to him about the circumstances of his bifth and he began to narrate it loudlyto himself. He said: Qp€kqte a 9é'dl bQr$bQrQ Dlá firn Igbó Tl ñmQnu sünráhün gmg fbg niwqn n| kówáá 9e

Ógb'éborÓrú'bg Igbó máa bl Igbó bf Ina

Spekqtea Sé'dl b$r$bQr$

DláfilnQdan

Tl ñmQnu sünráhün gmo Fbq ni wQn nl kówáá ge Ó

gb'ébo,

Ó

r{'bq

Qdan maa bl

Oorun QpÉké, te a Sé'dl bQrqb$rQ Dláfirn $aa$áa Tl ñmÉnu sünráhün gmo Sbg ni wqn nl kó wáá $e Ó gb'Qbo, Ó rú'bg saagáa máa bl ó bl Abe Igbó n'igbó Iná Odan l'ódán Oorr¡n $aaqáayókü nitiAl'Abg ó

b¡

DláfirnQrunmllá WQn nl kó rú'bg Kó má baá l'éslréojq meje Ó ko'tl Qgbgnyin s'€bg

993

iI

r.

Igi kan gbg l'éwé

ótutu I'egbó

fxá fitn Poroyé Ttf g,gmggba Odeldo Igbátf ó ñfomi ojü süngbéregmg fbg ni wqn nl kó wáá se

ógb'gborórü'bo

WQn nl kó máa gb'gbg tg s,eü Qffn Igbaff yóo gbé ebq dé ibé ñkó? At'énl-m,enff kó to át,áná-m,ánaá At'ene-m'ánáá ko tó aüjgta-mo jgta ftt¡gta-mó!9t" kq tó aiijer¡n_mó,jgrin AtTj gri n - m Q'j 9 ri n ko tó AiU, ru rr _ rrío5 rr¡ rr At'tja rrt ñ - m oja ru n t
i

lrfstAtgoje

frtgt-Ato o mu lrtgf-AtQ rrbg I'qfin tó ñ yt gbiri poróyé lówáá yg Qrrtnmllá nf ,nrt Qfln Awgn mejéeéjt wájg b'gfá mq,jú WQnhlnjgbg'fá mq'jr¡ EyinógbQno Eyinóm,Qran

lyin o_mqwfpe poroyé to bt Ló b'Olgmeo hé hééééé lyin o mg wlpe poroyé tó bf et9m9 o

etgmg

QrUnmllá oo!!t poróyé lVin o mQ'pé poróyé tó bf etgmg o fyin o mQ,pé tó bf elgmg!!!

Translation Speketea gé'df bQrgbgrg The Awo who cast Ifá for Igbó When lamenting her inabilityto geta child She was advised to offer She complied

ebo

When she was to give birth She begot Iná Qp€ketQa gé'df bQrQbQrg

The Awo who cast Ifá for Qdan

When lamenting her inability to beget a child

994

II

'TY'C

MUJ'


Shecomplied When she was to give bifth She begotObrün

Qpekeea Se'dl bQr€bQrÉ The Awo who castlfá for $áágáá When lamenting her inabilityto beget a child She was advised to offergbg She complied When she was to give bifth She begotAbQ Igbó nigbó Iná Qdan lQdan Oorun Saagáa yókü ni ti Al Abq They cast Ifá for Qrunm'ilá They told him to offer gbg To avoid getting into trouble within seven days He failed to comply Atree has dry leaves But its roots are fresh and alive Ifa's message for PorOyé The daughter of the Qba ofldo-land When weeping in lamentation of her inabilityto begeta baby She was advised to offer gbg Shecomplied She was directed to place the gbg near a gorge When she took the gbq there What happened after? What happened today was not as much as what took place yesterday What took place yesterday was not as much as what happened three days ago

What took place three days ago was not as much as what happened four days ago The problem four days ago was not as much as that of five days ago What happened five days ago was not as serious as what took place six days ago What took place six days ago was not as much as what happened seven days ago EñglAlo 0 j9 (Qrr:nm)la) ate nothing FñgrAh had nothing to drink fr'lg'lAlg was lying in the ditch writhing in pain PorOyé rescued Qrrtnmtla from the ditch Both of them fed Ifá from nighttillday break

995

And they fed Ifá again from night till day break You are notwise You lack understanding You fail to know that poróyé was the woman who begot glqmq Who begot elgmg o he he eeeee Don't you know that poróyé it was, that gave birth to glgmq Qrúnm)lá o oh!t! Don't you know that poróye it was, that gave bifth to ergmg!r!

when Qrunm)la heard this from elgmg, he began to shake from head to toes. He realized that elgmg was undoubtedly his own child. He moved closer to Qlgmg and he saw the Ide Ifá that was tied round his left wrist, 'who gave you this'? Qrúnmllá asked. elgmg responded, 'My mother'. And who was your mother?' elgmg responded that poróyé was his

mother!

QrÚnmllá knew that it was a taboo for any child of Ifá to be used to feed Ifá. Qlqmg was ceftainly a child of what could he do under this circumstance to save the situation? How would he be able to save the life of Qlgmg? He did a quick Ifá consultation and he knew exactly what to do.

Ifá.

He called the inhabitants of Alááyé to quickly procure a she-goat and a very sharp knife. They did. He used the dull edge of the knife on the neck of Qlgmq and it failed to cut the boy's neck. He used the sharp edge on the neck of the goat and it sliced the goat's throat into two. They used the goat to feed Ifá and Qlgmg was released immediately.

Qrúnmllá explained

to them that using elqmg as gbg material was

unacceptable to Ifá. That was why the knife failed to cut his throat. Qrunmlla then decreed that as from that day henceforth, no human being must ever be used as gbo materialto be used to feed Irúnmglé or ORga. It became a taboo from that day to use human being for any gbg or ritual purpose. QpqkgtQ a ge'dl bQngbQrg

Dláfiln lgbó

Tl ñmqnusünráhüngmg lbg ni wqn nl kó wáá se

Ógb'éborórú'bg

_ 996

Igbó máa bl Igbó bl Ina QpqkQtQa Se'dl bQrQbQrq

Dláfiln Odan

Tl ñmQnu sünráhün gmq [bg ni wqn nl kó wáá $e

Ógb'ébo,

Ó

r{'bg

Qdan máa bl Ó bl Oórün QpqkgtQ a fé'dl bQrqbQrg Dlá filn $aa$áa Tl ñmgnu sünráhün qmg lbg ni wQn nl kó wáá s. e Ógb'Qbo, ó rú'bg $áa9áá maa bl ó bl Abg

Igbó n'igbó Iná Qdan I'Qdán Oorun $aá9áayóko nitiAl'Abg Dláfiln Qrrtnmllá WQn nl kó rü'bg Kó má baá l'éslréojQ méje Ó ko'tl Qgbgnyin s'ebg Igi kan gbg l'éwé ótutr¡ l'égbo IXá filn PorOye Tfi I'gmg Qba Ode ldo Igbatl ó ñfomi ojrl sungbéré gmg fbg ni wQn nl kó wáá 9e

Ógb'Qbg, Ó rú'bg WQn nl kó maa gb'Qbg lg s'etl O, fln Igbaü yóó gbé 9b9 dé ibé ñkq? At'énl-m'entl ko tó át'áná-m'ánaá At'aná-m'ánáá ko tó átlje, ta-mó5eta At'ljgta-mó'jeta kq tó át'ljqrin-mQ'jqrin At'ljgrin- mQ'j gri n ko tó Atlj'a rüñ -mój'arü ñ At'lja rü ñ - moj a rü rt ko tó AtFtj qfa - mQ'j gfa At'lj gfa-mo5e, fa ko tó At'ljeje-mQ'jeje

lrlslAlqojg frlgl-Alg o mu

[rl9l-Alg

rtbg I'Qfln tó ñ yl gbiri

Poróyé lówáá ygOrunmllá nl'nú Qfln Awgn méjeééjl wá jq b'gfa mqjú

-

997

!

WQn hln

jg bg'fá mq'jú

lyinogbeno lyinóm'Oran lyin o mQ wtpe poroyé

tó bt etgmo Ló b'dlgmg o hé he eéeé lyin o mQ wlpé poróyé to bl Qlgmg o OrUnmllá o o!t! fyin o mQ'pé poroye ló bl elgmg o Eyin o mQ'pé poroyé ló bt el9m9!!!

KO pé,, kO

jlnne

f wá bá'ni b'áye E

wáá wo're o

Translation QpgkgtQa Se'df berebere The Awo who cast Ifá for Igbó When lamenting her inabilityto get a child She was advised to offergbg She complied When she was to give birth She begotlná QpgkéJea gé'dt bQrqbgrq The Awo who cast Ifá for Qdán When lamenting her inability to beget a child She was advised to offer gbg She complied When she was to give bifth She begotOórün Qp€k€tQa 9e'd1 bQrQbQrQ The Awo who castlfá for gáá9áá When lamenting her inability to beget a child She was advised to offergbg Shecomplied When she was to give birth She begotAbq Igbó nigbó Iná Qoan tQdan óorun $aa9áa yókü nitiAtÁbe They cast lfa for Qnrnmllá They told hím to offer gbg To avoid getting into trouble within seven days He failed to comply

998

Atree has dry leaves But its roots are fresh and alive Ifa's message for PoróYé The daughter of the Qba ofldo-land When weeping in lamentation of her inabilityto begeta baby She was advised to offer gbq She complied She was directed to place the gbg near a gorge When she took the qbQ there What happened after? What happened today was not as much as what took place yesterday Whattook place yesterday was not as much as what happened three 490 What took place three days ago was not as much as what happened four days ago The problem four days ago was not as much as that of five days ago What happened five days ago was not as serious as what took place six days ago What took place six days ago was not as much as what happened seven days ago FñglAlQ o je (Qrrlnmllá) ate nothing fñg]Alg had nothing to drínk FnélAq was lying in the ditch writhing in pain Poróyé rescued Qrúnmllá from the ditch Both of them fed Ifá from nighttillday break And they fed Ifá again from night till day break You are notwise You lack understanding You fail to know that Poroyé was the woman who begot Qlqmq Who begot Qlqmq o hé hé ééée Don't you know that Poróye it was, that gave bifth to Qlqmq Onlnmllá o oh!!! Don't you know that Poróyé it was, that gave bifth to Ql9m9!! Before long, nottoo far Come and join us in the midst of joY Come and behold Ire

days

I

í

I

Ifá says that the person for whom this Odtl is revealed shall be a recipient of the blessing of all Ire in life. Ifá also says that for this person, he/she needs to express himself/herself whenever he/she found himself/herself in any serious trouble. By so doing, he/she may find help which will bail him/her out of that

trouble.

i

999

13. Ifa says that there is a group project going on where this Odü is revealed. Ifá says that this project will succeed but one person or group cannot do it successfully. There is the need for all those involved in the project or assignment to pafticipate fully in order for it to succeed. If this is notdone, nothing on eafth will make itsucceed. Ifá states fufther that apaft from the fact that all hands must be on deck, each individual or group must have a specific function and this should be done in such a way that there should not be duplication of duties and each duty or assignment must be clearly defined. In one

word, there is the need

to have a clearly defined division of

responsibility with everyone or group assigned to specific duties in orderto ensure the success of the assignment or project. Ifá advises those involved to offer gbg with four pigeons, four guinea fowls, four hens, four cocks and money. There is also the need to feed Ifá with one matured she-goat and to feed EgU Qdara with one matured he-goat. On these, Ir-etQ Mé¡) says:

Afllakalaka má jaá lakalaka Ddáfitn Orúnmllá Ifá ñt'Qrun bQwá'léAyé Baba yóO ma lgg t{n'lé Ayé $e $bg ni wqn nf kó wáá ge

Translation That which dangles precariously without breaking and falling This was lfá's message to QrUnm)lá When coming from Heaven to Eafth When coming to mend the world He was advised to offer gbg

There were several problems on eafth which called for urgent attention. There were problems in the home and even outside the home. Without urgent attention, these problems would multiply and become crisis. That was why Qrúnmllá chose to come to the world to attend to these problems and profer solutions. He went to the Awo mentioned above for Ifá consultation: would he succeed? 1

000

The Awo assured him that he would succeed. He was advised to offer gbg as mentioned above. He complied. As soon as he did this, he came into the world. The day he arrived on earth was the day he began his work. He faced the problems in the home with the understanding that if the problems in the home were solved, finding solutions to those outside would be easier. Before he got anywhere, the problems outside became overwhelming and could no longer be ignored or delayed. He rushed outside to profer solution only for him to realize that the problems he had left behind in the home were getting worse.

Instead of praises, people began to heap abuses on him. They blamed him for not assisting them enough. Some of them even said that when he knew that he was not competent enough to find solutions to their problems, why did he staft the process at all? They blamed him for giving them false hope and accused him of raising and dashing their hopes.

when Orrinmllá reflected on what was happening on eafth, he concluded that the situation was actually getting worse. He concluded that the best thing was for him to go and report his failure to Olódümaré. fllakalaka ma jáá lakalaka Dláfifn QrUnmlla Ifá rt t'qrun bQ wá'lé Aye

A

Baba yóO ma lgg trf n'lé Ayé ge fbg ni wqn nl kó wáá Fe

Translation That which dangles precariously without breaking and fall ing This was Ifá's message to Qrúnm)lá When coming from Heaven to Eafth When coming to mend the world He was advised to offer gbg

Qrúnmllá gotto Olódümaré and narrated all his experience on earth to Him. He told Olódümaré that he had failed to find any solution to the problems plaguing the world. Olódümaré responded that he failed to solve the 1

001

problem because he was trying to do it alone. He was told that he needed another person to assist him in this assignment. Olódümaré chose Egü Qdara to be his paftner. Qrunm)la was told to concentrate on finding solutions to all the problems in the home while Egu Qdara was to be in charge of proffering solutions to all the problems outside the home.

olódümaré summoned Epü Qdara and instructed him to go. for Ifá consultation on the assignment that he was to be given. He went to the same Awo who consulted for QrrJnmllá. He was assured that he would succeed and was advised to offer gbg. He complied.

on the day they were to return to eafth, olódümaré summoned both of them to His presence. He told them that each of them should concentrate on his own paft of the assignment. He told Qrunmlla never to dabble into finding solutions to problems from the outside. That should be left to Egü Qdara. He also told Egu Qdara not to venture into finding solutions to problems in the home' He needed to leave those to Qrúnm'ilá. They were advised to concentrate on their own assignments. Qrrjnmllá was to become a specialist In finding solutions to domestic problems while Egü Qdara should becomethe expeft in proffering solutionsto problemsoutside the home. Olódümaré also instructed Qrúnmllá to ensure that all what would need were supplied to him at the junction of the three crossroads so that he would have no reason to come inside the home. W¡th all these instructions, both of them leftforeafth.

It

became very easy for them to concentrate on their assignments. Esü Odara was able to find solutions to the crises taking place outs¡de the home while Qrúnm)lá succeeded in finding solutions to those problems inside. All the needs of Egü Qdara were supplied to him at the junction of the three cross-roads and he had no need to come inside the home to find out what was happening there,

Afllakalaka má jáá lakalaka D,|áfiln Qrunmlla Ifá ñ t'qrun bQwá'léAyé Baba yóO ma lgg t{n'lé Ayé ge Sbg ni wgn nf kó wáá 9e Ó gb'Qbo, Ó rú'bo

1002

Ifá dé'léAyétán Bófi ñqeti ilé

N¡t'odeñygs'llQ Afllakalaka má jáá lakalaka Dláfiln Egu Qdara T1ñt'Qrun bqwá'léAyé Tf yóO máa lOótún'léAyége Ebg ni wgn nl kó wáá ge

Ógb'$borÓ ru'bg KOp€, kojlnná Ewá bá ni l'átOlélre Atolé lre láá bá'ni I'ese QpQ Nje e je ká Ig mú t'Egü ba l'órlta Kómát'ojrl bgQdQdQ.

Translation Afrlakalaka má jaá lakalaka This was lfá's message to Qrúnmllá When coming from Heaven to eafth When coming to mend the world He was advised to offerebo He complied When he got to eafth As he was attending to problems in the home Those from outside were calling for attention Afrlakalaka má jaá lakalaka 'This was Ifá's message to Egü Qdara When coming from Heaven to eafth When coming to mend the world He was advised to offer ebo He complied Before long, not too far Join us in the midst of all Ire in life That is what Ifá guarantees for all its followers Please give af I what belong to E9ü to him at the junction of the three crossroads So that he will have no cause to peep into the parlour

Ifá says that the persons or groups for whom this Odü is revealed shall succeed if they could spec¡al¡ze.

1003

14. Ifá says also that if the person for whom this Odü is revealed plans to go into any business venture, he/she will succeed more if he/she goes into paftnership with other. The roles of each partner must however be specifically spelt out ever before the commencement of such business venture. By so doing success is assured. Crises are also eliminated ever before they stafted.

Ifá says that the Elders of the Night (witches) are fomenting trouble and wrecking havoc where this Odü is revealed. Unfortunately, several innocent people are being wrongfully accused over what they know nothing about.

Ifá says that there is the need for proper

investigation before accusing anyone. Those falsely accused must be apologized to and appropriate gbg needs to be performed. Ifá says that if the person for whom this Odü is revealed is one of the people accusing others wrongfully, he/she needs to apologize to his/her victim(s) and offer gbg. Conversely, of he/she ls one of the people being falsely accused of wrongdoing; he/she needs to take everything in good faith. If he/she is begged, there is the need for him/her to accept the apology graciously without any ill-feeling. Ifá advises the person for whom this Odü is revealed to offer gbg with one matured he-goat and money, whether he/she is the one accusing others or he/she is the person being accused of wrongdoing. On this, a stanza inlrgt| Mé¡) says: Eyeté pooyl ráñyln l'ójúde ApOn Dlá fi¡n QrUnmlla Iyá mi rr bá wgn já WQn nl lyewa nl Ebq ni wqn nl kó wáá 9e

Translation Fyelé pooy ráñt'in l'ójúde Apqn He

wastheAwo who castlfá for Qrúnm'llá m i (Witches) were fi g hting aga inst them

When Iyá

1004

And theywereaccusing lyewa (QSun) He was advised to offer gbg

There was no compound in Ilé-IfQ that was free of problems. In some compounds, their crops failed, In some, they were afflicted with pestilence. Yet in some others, there were domestic crises. Some people lost their children. Wealthy people had turned to chronic debtors as a result of inexplicable downturn in their economic foftune. In this same town, Qpun had been very vocal in her defense and advocate for the rights and dignity of women. This had brought her face to face into contention and confrontation with several influential men and women in the town. All these did not deter her in her struggle for the emancipation of women in the community. Those who had been in contention with her began to accuse her of being responsible for all their woes. Before long, the whole town believed that Qgun was the one inflicting pains, sorrow and tears on the people of the community. They accused her of being responsible for their failed haruests, ailments, loss of the lives of their children and the downturn of their economic fortunes. One day, the citizens accused Qpun to her face. She pleaded her innocence but nobody believed her. They planned to banish herfrom the community; but before that, they decided to report her to her husband, Qrrfnmllá. When they told Qrúnmllá what her wife had been doing to foment trouble in the community, Qrúnm'llá pleaded with them to exercise restraint and do a

thorough investigation before jumping into conclusion, so as to avoid a situation where innocent people were wrongfully accused. The people concluded that Qrúnmllá was merely supporting his wife in her wrong doings. They said that both Qgun and her husband would be banished together.

That evening, Qrúnmllá and Qgun had a lengthy deliberation. What baffled them was that even if anyone accused Qpun of any form of wrong-doing, they were supposed to know that Qgun would never fight against anyone to the extent of hufting his/her child. Yet, Qgun was accused of taking the lives of these children. Being a mother herself, they were expected to realize that there was no InlnmglQ or Oflgá who loved children and young 1

005

ones more than Q$un. This notwithstanding, Qgun was sqid to be responsible for the death of the children she loved most. After much deliberation, they concluded that Ifá must be consulted. That was how Qrúnm)lá went to fyglé p00yr ráñ/in l'ójúde ApQn. one of his former students, for Ifá consultation: would they be able to see the light of this problem? Would what or those responsible for the problems in llé-Ife be exposed and brought to the fore? Would the innocence of Qgun be established without doubt? The Awo assured Qrrf nmllá that the innocence of his wife would not only be established beyond any doubts, but the culprits would be exposed and put

to well-deserved shame. He advised Orrlnmllá to offer ebo as stated above. He complied.

As soon as this gbg was offered, ESU Qdara went into

action.

He approached the head of the witches of Ilé-IfQ and told her that he would like

to join them in making life difficult for QSun and her husband Qrúnmllá. The woman was very happy to hear this. She invited Egü Qdara to their meeting to allow him break the good news to all the Elders of the Night by himself. At the meeting, EgU Qdara told them that he hated Qpun with all his heaft. He would therefore love to join hands with them to inflict more pains on her. The witches told Egu Qdara that they could never forgive QSun because she had been disturbing them from carrying out their plans. Anytime they tied anyone down, especiallychildren and young adults, QSun would gothereto untie them. They explained to EgU Qdara that they were not interested in Qgun's children, they could therefore fathom no reason why she would be the one stopping them from sucking the blood and eating the flesh of their victims who were in no way related to her. Egu Qdara explained that he hated the manner in which QSun carried herself. He said that she was too arrogant for his liking. In the end, they concluded that since the blood of children was purer than that of adults, and since their flesh was more delicious, Qgun had no right to prevent them from enjoying this delicacy. For having the effrontery to confront them in the first place, she must be punished and allthe blames must be heaped on 1

006

her. After this, they dispersed. The following day, Egu Qdara went back to the head of the Elders of the Night and asked her how they shared the blood and flesh of their victims. She told him that as the head, her share was one-tenth of the blood and the head of the victim. ESU Qdara asked her whom she was sharing all the internal organs, especially the heaft, liver and kidneys to for consumption. She responded that her deputies used to share those pafts among each other. 'That was cheating'lEgü Qdara thundered, 'don't you know that those pafts, together with the intestines are the real delicacies that must be reserued for her as the head and indisputed leader?' He queried. 'Why must you allow yourself to be cheated like this? You must confront these deputies and claim your right! There must be an emergency meeting today where allthese anomalies must be straightened out. You must never accept anything less than the head and all the internal organs of all the victims. Anyone willing to consume these delicacies must wait for her own turn to become the leader! I will support you all the way!' As soon as she heard these words from Egu Qdara, she went into a rage. Everything and anything enraged her. Two of her daughters were among the Elders of the Night. She hated them for keeping quiet when she was being cheated. She summoned this emergency meeting. By the time the meeting commenced, itwas clearthatthe head was annoyed. She abused all of them. 'You are all cheats! After all the help I had rendered to you, all of you still cheated and conspired against me! You are all ungrateful fools! Ingrates! Thieves! Liars! I will punish you all!', she cried.

The deputies could neither understand nor stand all these insults. ESU Qdara had earlier gone to these deputies to embolden them not to take any insult from the head. He told them that the head had been too full of herself. She was too self-centered and she had been using too much derogatory language againstthem. 'Rise up and claim your right! Demand for your respect from her! She is not in any way more qualified than any of you to be the head! She even lacked proper administrative capacity. I will support you all the way!'

As the head began to curse and abuse them, they responded and 1AA7

panclemon¡um broke out! They began to expose each other: those whose homes were destroys; those whose crops failed; those whose children were killed and consumed; those whose relations were on their sick beds; those who were experiencing downturn in their economic fortunes were all listening and hearing what the elders of the night were saying. They were all livid with theirown rage. Epu Qdara excused himself from the meeting, claiming that he was going ease himself. None of them took notice of him in their fight, Egü went

to to

the people and declared; 'why are you all passive? why do you all keep quiet when you heard all what these women were saying? you, can't you see that it was your mother who has been responsible for your illness? And

you, did you hear your wife saying that she took away your manhood? And you, can't you see that your younger wife was responsible for the death of your four children born for you by your senior wífe? What are you all waiting for? Go and dealwith these people! I willsupportyou allthe way!'

The people carried cutlasses, hoes, sticks, batons, and clubs and so on.

They rounded up all these witches. They were all dealt with

as

appropriate. Eyelé póoyl ráñyln l'ójúdeApqn

I)láfiln Qrrtnmllá Iyá mi ñ báwgnjá

WQn nl lyewa nl fbg ni wqn nl kó wáá Fe ó gb'Qbo, ó ru'bg

Iyewa Otooro lfon

tctt

bá'nil já dé'bi emg o.

Translation Eyelé p00yi ráñf n I'o¡ude Apgn He was the Awo who cast Ifá for Orúnm'llá

Whenlyámi were fighting against them And theywere accusing Iyewa He was advised to offier gbg He complied

Behold, QSun Iyewa OtOoro Efqn

will never fight

against

anyone to the extent of harming his/her child

Ifá says that those responsible for the problems taking place where this Odü is revealed shall be exposed and broughtto book.

1008

Ifá also advocates patience and understanding for the person who was accused wrongfully as the culprits shall be exposed. Ifá says that he/she needs to accept their apologies when begged for forgiveness in good faith.

15.

Ifá says that there is the need to offer comprehensive gbg for the community because there were many unfoftunate events taking place in the town. The cause of this is not unconnected to thefact that the community had offended the lrúnmolQ and Onga. These divinities are angry with the community and they must be appeased to bring back normalry into the community.

Ifá also warns those who represent others to be truthful and honest in alltheir assignments. If they fail to do so, the consequence may be very disastrous and may even lead to loss of lives. In the same vein, lfá cautions that there must not be a situation where people will be paying back good with evil. If they are helped, they must show appreciation and must not let those who do them good regret their actions. They must not maltreat those who had assisted them one way or the other.

Ifá advises that the person for whom this Odü is revealed needs to offer gbg with two matured he-goats, 2 rats, h¡vo fish, two hens and money. They also need to feed Ifá with one matured she-goat, feed Egu Qdara with one matured he-goat and feed Qbatálá with 16 snails, shea butter, tr 6 chalks, 10 metres of white cloth and drinks. On allthese, Ifá says: OjleqAye Igángan IfQ Qrunmllá wosun, ó kowqn

Translation OffeAye (the emissaryof theworld) Igangan IfQ (the delegate of Ile-IfQ) Qrúnmllá had a deep meditation and arrested them

1009

Qrúnm)lá was the spiritual administrator of the world. He was based in IléIfg during the dawn of time. He hadlmrf légbé, also known as ebátalá and Akále, also known as Egü Qdara, as his Ifá students at that time. He also had Oflgg Aye andlgangan IfQ as his messengers whom he used to send to Olódümaré at regular interuals to receive instructions on how to administer the world for it to be a comfoftable place to live for human beings. At first, OfSe Ayé and)gángán Ifé were pelform.ing their assignments with

dilligence and truthfulness. At a stage, they became envious of human beings. They realized that it was only human beings who sinned against olódümaré and lrrlnmglQ, yet they were forgiven and given another chance. why should human beings be given another chance; to sin again? They wondered. It reached a stage that OJigq Ayé andlgangan Ifé decided that they would be delivering false messages to Qrunmllá in order to punish these wicked human beings. They began to do so and the world began to experience problems. This went on for a long time. Qrrlnmllá, Imulégbé (QbaHlá) and Akále (E9ü Qdara) consulted Ifá to determine what was responsible for the problems they were encounting on earth. Ifá revealed to them that Ofse Ayé and Igángán Ifg were the ones responsible. They had deliberately been delivering false information in order to create confusion and chaos. Ifá recommended for both of them to be sanctioned accordingly. Theywere both rounded up and eliminated. As soon as this was done, another round of crisis

began. The inhabitants Ilé-IfQ of confronted Qrúnm1lá and demanded to know what right he had for killing his messengers. They accused Qrrfnmllá of being jealous of the prominence of his two seruants. All explanations failed to satisfy them. At a stage, they beat up)mrllégbé (Qbatálá) and tore up his dress to shreds. They also slapped Akále (Egu Qdara). Qrúnm]lá lfd himself somewhere. when they left,Orúnmllá, QbaHh and Egü Qdara packed their belongings and left llé-Ife. Qrrlnmllá declared that he never knew that he no longer had honour in Ilé-IfQ. As soon as they left Ilé-IfQ, all spiritual consultants in the whole world refused to consult for Ilé-IfQ. Those who were Babaláwo, those who were water and crystal gazers, those who were Adáágá, (those who used cowries for consultation) those who used three, four, eight and 16 cowries 1010

decreed that nobody should consult for them in Ilé-IfQ anymore. Ilé-Ife people said they could live their lives without the spiritualists. lQrunm)lá and his two students (Qbátálá and EgU Qdara) wandered in the forest for several days before they arrived at a place known as [lüju-u-ko-s'Ekg-kos'ókün, the wilderness where there is no rafter or ropes. They erected three huts made with imü leaves one for Qrrtnm)lá, one for Qbátála and the third one for ESU Qdara. Meanwhile, in llé-Ife, there was serious crisis. Rain failed to fall; pregnant women could not deliver their babies; strong people became sick and feeble; crops failed; the rich ones became poor; pestilence enveloped the whole town; streams and wells in Ilé-IfQ dried up completely; the breasts of nursing mothers ran dry of milk and dropped down flat on their chests; domestic animals began to die one after the other; human beings began to follow; many of them died of hunger and thirst; trees and shrubs turned brown and died one after the other. There was panic and confusion; those who had litherto boasted that they could live their lives without the help of all the spiritualists realized that they needed them more than ever before. Unfoftunately for them, everyone they went to for assisstance, they were turned down. They pleaded for mercy buttheywere ignored. Astheywere moving from one place to the other, they came across a Babaláwo who took pity on them and was readyto assist on compassionate grounds: Alákán nfl rln nl lkgkg Nll rln nl lbábá

Dláfúnwgn l'ótu-IfQ NljQ Ajogun ka wgn mó'lé

pitipiti

Translation The crab is itthatwalks in hidden places And walks in the dark Ifá's message forthe inhabitants of Otu-IfQ When Ajogun overwhelmed them completely

The Awo told them that they had offended those who had done them a lot of favours. These people had shown them their anger and that was why they were in the situation they found themselves. He advised them to go and approach another Awo called IpQñpQn )sepo pQrQpQrQ for assistant. He assured them that if there was anyone on earth at that time who could 1011

assist them, that person was uponpon lsepo seresere. I ney manKeo nlm and left in search oflpgnpgn)sepo Feregere . Before long, theyfound him. IpQrrpQn lsepo geregere Dlá filn wgn l'ótu IfQ NljqAjogun ká wgn mq'lé pitipiti Ebg niwqn nl kl wgn wáá 9e

Translation IpQnpQnIsepo Feresere He was the Awo who cast Ifá for them at Otu Ife When Ajogun overwhelmed them completely Theywere advised to offergbg

The Awo told them that they were suffering from self-inflicted pain and agony. They were advised that if they wanted all their sufferings to go, they needed to procure a life antelope for gbg.

All of them dispersed in search of a live antelope. They searched everywhere but could not find any. One day, they found a live antelope.

They began to pursue it. The antelope sensed that it was being pursued and it began to run deeper and deeper into the forest. It soon reached [lüju-u-ko-s'QkQ-kó-s'ókun, They pursued it to the forest. As soon as they had simply got there, the antelope could no longer be found. disappeared! They searched everywhere but could no longer find the antelope. Instead, they found the three huts built by Qrrfnmlla, Qbatálá and Egü Qdara. Who could be living in this deep forest in the middle of nowhere? They wondered. One of them threw a stone at the hut and Qbatálá came out. When they saw him, they allthrew themselves on the ground and began to beg him. Before long, Qrúnm'llá and Egü Qdara also came out, They begged the three of them for forgiveness. Qbatálá refused to listen to them. They begged and begged. All their pleadings failed to impress Qbatálá. At a stage, he told them that he was the one who had withheld the rain and had opened the sky to let in intense sunshine. When asked why he did so, he responded that he intended for all the rats, fish, birds and beasts to die of drought and starvation. He also wanted the human raceto dietoo!

It

That was when QrrJnmllá and Egu Qdara joined in pleading with Qbatá¡á. 1012

vtuil¡ililct trxptcilileu ru ¡rrril LilcrL Liley dil gufrsufne ain[¡ uSe rafs, flsn, olrqs and beasts for other purpose. It is human beings who will go and procure all these items for them. They pleaded with him not to let all the living things on eafth die because that would be against the wish of Olódümaré. After much deliberation, Qbátálá agreed to take a compassionate look at them. He told them to go and procure two rats, two fish, two birds and two beasts as fine for throwing stones at theirlmu huts. They went back home and broughtthe items, singing thus: irú eku kó má ra irueja kómá ra iru eyq kó má ra irú eran kó má ra irú énlyen kó má ma ra o Ejl ElqmerQ gba wá o

Kl Kl Kl Kl Kl

Translation Maythe rats not die off May the fishes not cease to exist Maythe birds notvanish on earth Maythe beasts notgo into extinction May human beings notdisappearon eafth Ef Fhmere firgtQ-Meji) please comes to our rescue

When they got to where the three lrúnmglQ were, they took all these items from them and asked them to return home. Obatáb released the rain and the world returned to normalcy. Ojlqe Ayé Igángán IfQ Qrunmlla wó sun, AwqIfQgbQ

Ó

kowgn

WQn han blAganlloye WQn p'ariwo bl Agáte WQn blnrfr wQn lg réé bá Won O bá Baba nl'lé

Qr{nmllá nl'lé

AkalegmgQdQ Qrr¡nmlh WQngbáa létl Imúlégbé qmq qdq Qrúnmllá WQn fa Qdün ldl re ya peere-peere

1013

9runmflá nl á 9é Oun O tilQ I'QwQ nf 'tQ yt mg Qrunmflá wáá bl'nrt Oun áti gmg lkgfa rg méjéeéjl WAn kg'rl sl !lüjrr-u-ko-s'eke-ko-s'ókün Awgn lfedáamu ütfttl Okod¡ págan

obod¡taba Aboyun ¡lé kó bltibi-tire Agan ot'gwqálá b'osün Qba koje'ko Olówó di onlgbésé Okünrünr-búti ko dtde Alábtlyé di atábffkr¡

lsin

IléAyéwáá d'qta WQn bQrQsff dáámrr kiri dé Qdq El'É€ta, Fleér¡n' ft'qéjo, ati Ian frQQrrndrnrógrrn WQn nf áwgn ti fi yan ekq je WQn h¡n kiri-kiri WQn déqdqAtákán nlt rln nt ltOto Nfl rln nt lbaba Bf gni tl kO b'ódóge Awo Odó Ohlweri Ó nf kl wón máa te

Ipgnpgn fsepo serqgerQ tg IpQñpen tsepo ggrgggrq b

Dláfitnwgn l'ótu lfg

NfjQAjogun ká wgn mQ'té pitipiti Ebg lo nl kl wón wáá ge O nl kf wqn máa wa Agbenrtn oóyQ 19 yál !é A9 bQn rtn de f t üju-u -ko-s'Éke_ko-s,ókü n Iqn WQn dé ib¡ ¡lé ¡mu mé-ta gbatáh nl kl wQn tg réé mú eku méjl Eja mejl, eye méf ati gran méjl a sOkolómü wa WQn bg Oó9á tftl Óoganta nf óun o nff gbe Oo+a nt Oun o nff gbt Qrunmflá wá fg'hün sl Oog4 r,vfpe Qrúnmllá wt egbedé nffortjl Ifá nl onlkolo ó trln kolo gln L'ójqtiQba ti rr j9

AojeiruQbayff rt

Afi gbatáta ebatártsa

1014

Qba patapata tff bá wgn gb'óde lránjé Oun lófa okün eji so Ówá da qseeercoorün stlQ Wón nl nltorl klnni Ó nl kl irrl gmg eku ó lé baá ra nii Ó nl kl ¡rú gmeeja ó |é baá ra nii Ó nl kl irrl gmgqygó le baá ra nii Ó nl kl iru gmg gran ó |é baa ra nii Ó nl kl ¡rrt gmgenlyan ó E baa ra nii Qrrrnmllá nl a ñjQekurá ñ loeku

A rjeeja,añloeja An jegyera tr loe,yg

A tr jg eran, á rt lo gran qmg énlyán ni yóO sl wá wgn wá fi¡n wa Kl int eku kó má ra Kl iru eja kó má ra Kl irú eyg ko má ra Kl irU gran kó má ra Kl iru énlyán kó má má ra o

Efi glgmgrQ gba wá o Kop€kojlnná Ewa bani b'áyQ

$wáwoireo Translation OfreAye Igángan IfQ QrrJnmllá had a deep meditation and arrested them

When the inhabitantof Ilé-IfQ heard thatthesetwo had been Eliminated They screamed likethe masquerade oflloye land And shouted like the Elders of the Night In their rage, they rushed to confront Qrrtnm)lá at home They did not meet him at home Akále was a student of Orúnmllá They slapped him in the face Imúlégbé was another student of Qrunmllá They tore his Odün dress to shreds Qrúnm)lá declared that he never knewthat he had no honour in Ilé-Ife anymore Qrúnm)lá gotangry He left Ilé-Ife together with his two students They headed for flü¡u-u-kO-s'eke-ko-q'ókün in the deep forest

1015

The inhabitants of Iré-IfQ began to rive in miseryand confusion Penis became switch Female genital became lábá, leather Pregnant women were unable to deliver safely Barren women could not become pregnant pba's horses had no grass to eat The rich became chronic debtors The invalid could not regain their health Those who had hill..f:. p.en giving bi¡th to bouncing babies began to deliver still-bifths Theywere running from pillarto post

Theywentto allAwos

And those doing consultation with cowries The Awo said they had used their cowries to buy corn meal They went from piace to place

They got to the crab walks in hidden places And walk in the dark As ¡f it has nothing to do with the stream TheAwoof Oluwéri Ifá's message forthe inhabítants of Otu-Ifé When Ajogun overwhelmed them completefy He asked them to go tolpQnpQntsepo gQre9ere IpQnpgnlsepo Fere$ere He wastheAwo who castlfá forthem atOtu_lfé When Ajogun overwhelmed them completely They were advised to offerebo The Awo told them to took for a rive anterope as gbg materiars They pursued an antelope to [tgu_u_ko*?tg-ó_i,óú; They saw the three huts made with lmo leaves Theythrew a stone atthe hut QbaHlá asked them to go and bring two rats, two fish, two birds two beasts as penalty for throwing stones at ImU hut 31d They begged OOga fora long time Oñgáñlá refused to accept their apology QrUnmIlá declared to Obátálá thus Ifá declared 'orrikolo ó trJn kolo sin, Since the period that ebas were being installed None had ever been like this one The exception is ebátálá Obatáfsa Qba patapata who lived inlranje iand He was the one who held onto [he rope of rainfall And released that of intense sunshinb They asked him why he did so

'

1016

declared that he wanted all rats to die off wanted all fish to cease to wanted all birds to vanish on eafth wanted all beasts to go into extinction even wanted all human being disappearfrom the eafth's Surface Orúnmllá said thatwe eat and use rats We eat and use fish We eat and use birds We eatand use beasts And human beings are the ones who procured all these items for Us May the rats not die off May the fish not cease to exist Maythe birds notvanish on eafth May the beasts not go into extinction May human being not disappear from the eafth's surface E¡ Etqmqrg, please come to our rescue Before long¡ nottoo far Join us in the midstof haPPiness Comeand behold alllre in life He He He He He

exist

i

is

Ifá says that the tribulation of the person or group for whom this Odü revealed shallsoon come to an end. There is the need for him/her/them to bury his/her/their pride and tender apo¡ogy where and ¡f necessary.

16. Ifá warns the person for whom this Odü is revealed that there

I

is the

need for him/her to do Ipese for the Elders of the Night so that the problems that he/she is encountering presently, caused by the witches, can be eliminated. Ifá says that the life of a youth is being threatened by the Elders of the Night where this Odü is That is why Ifá recommends this gbg in order to prevent this youth from experiencing untimely death.

revealed.

i

Ifá advises that there is the need to offer gbq with a matured hegoat and money. After this, there is the need to dolpésé with one matured she-goat. This she-goat will be slaughtered from the back of its neck as against its throat. The flesh of this goat shall also be distributed raw. It must not be cooked in the house where this Qbq

t

1417

ts oTTereo

or

In

me nouse or E aDatawo. un tnts, lra says:

Eéran t¡ kékeré p'e,tq Owlwl ó drln ldrtn áná

DláfitnOrunmlla Tlyoófi ewúregb'gmg rQ I'ewf Eleye lbg ni wgn nl kó wáá 9e

Translation Eéran, Digitaria debilis,

is it that

grows branches from

inception The owldoes not make the same sound that it made yesterday This was the Ifá cast for Qrr:nmllá The one who will rescue his child from the hands of the witches w i t she-goat He was advised to offer gbg

h

its

a

In this Odü, Akápó was successfully married with children. The family had been living happily until Akápó inadveftently found himself in contentious circumstances w¡th the Elders of the Night. How d¡d ¡t happen? Some people came to him for Ifá consultation when their children were experiencing inexplicable ailments. After consultation, AkápO declared to the client that the problems were caused by the Elders of the Night. He thereafter recommended appropriate gbg and'ipésé. The client complied. The ailments disappeared. Before long, Akápó had been known as an expert of some soft of matters relating to children and their welfare. This was where AkápO had inadveftently offended the witches. Unknown to him, most of the children that he had saved from untimely death had lithefto been targeted by the Elders of the Nightfor consumption. They were the ones who had marked the children before they began their sickness. In fact, these ailments were actually the signs the Elders had put in their body in order to have an excuse as to what caused the death of these children when eventually they died. They viewed Akápó as an enemy who had been removing their potential meals from their mouths. They therefore concluded that AkápO must be punished for this. They decided to take his best child to replace all the children he had denied them of consuming.

1018

óefore tong, rne [avounte cnilo or AKapo Decame lll, all meolcaüons ne nao successfully administered on other children failed to have any effect on his own child. The child became leaner, paler and weaker by the day. AkápO's family was thrown into confusion and sorrow. That was when Qrrfnmllá decided to come to Akápó's aid. One day, Akápo had a dream and Qrúnmlla told him that his problem was caused by the Elders of the Night; therefore he needed to consult Ifá. During consultation, Ifá told Akápó to offer gbg with a matured he-goat for victory for the child and the family. After this, he was to use one matured she-goat as a substitute for his child because the child's flesh had already been shared by the Elders of the Night. They were only waiting for the death of the child before the physical possession of his body parts is taken, He was instructed to slaughter the animal from the back of the neck, which was an unconventional way of slaughtering animals, because the Elders of the Night planned to eliminate his child in an unconventionalway. He was also told to share the flesh of this animal raw as no part must be cooked in his house. Akápó complied with the gbg and shared the flesh of the shegoat among those living around his house. Within one week, the child became alright and fully recuperated. Happiness then returned to Akáp0's family. Eéran ti kékeré p'Qtq Owlwl ó dun ldún ana

Dláfi¡nOrunmllá Tl yóOfiewt¡re gb'gmg rQ I'QwQ Eleye lbg ni wEn nl kó wáá qe Ógb'Qbg, Ó rú'bg $ni tl ñgb'apá, $ wáá gb'apá Odtod n¡ wqn ñp'gran ajÉ je o odl-odl $ni tl rtgb'gsé, q wáá gb'ese Odl-odl ni wQn ñp'gran eje je o

odl-odl $ni tl rtgb'éyln, q wáá gb'é, yln

Odl-odl ni wQn ñp'gran aj€ je o

odt-odl fni tf ñgb'orf, e wáá gb'orf Odl-odl niwqn ñp'gran ájS je o odr-odl 1019

fni tl ñgba'fun, e wáá gba'fun Odt-o¿t ni wQn ñp'gran aj€ je o odt-odl lni tl ñgb'grün,

wáá gb'grün Od¡-oO ni wQn ñp'gran aj€ je o g

odl-odl sni tl ñgb'edg,

g wáá gb'Qdg Od¡-oO ni wQn ñp'gran ej€ je o

odr-odl fni tl ]tgba gaK, gwáá gba gakl Od¡-o¿t niwQn ñp'gran ájgjeo odl-odl Eni tl ñgba fükr¡, gwáá gba fükü Od¡-odl niwqn ñp'gran aj€ jeo odr-odl Eni tl rtgba'gQ, g wáá gba'ge Odl-odl ni wgn ñp'gran ej€ jeo odl-odl

Translation Eéran, Digitaria debilis is itthatgrows branchesfrom its Inception The owl does not make the same sound as it made yesterday This was the Ifá cast for Qrrf nnlllá The one who will use a she-goatto rescue his child from the hands of the witches He was advised to offer gbg Hecomplied Those who are entitled to the limbs, do come and take your Share In unconventional means, the animal of the witches is Slaughtered Truly, it is unconventional Those who are entitled to the head, do come and take your Share In unconventional means, the animal of the witches is Slaughtered Truly, it is unconventional Those who are entitled to the neck, do come and take possession of your share In unconventional means, the animal of the witches is Slaughtered It is unconventional indeed

1024

Those who are entitlecl to the intestines, clo come and take your Share In unconventional means, the animal of the witches is Slaughtered Truly, it is unconventional Those who are entitled to the bowel, do come and take your Share In unconventional means, the animal of the witches is Slaughtered It is unconventional indeed Those who are entitled to the lungs, do come and take possession of your share In unconventional means, the animal of the witches is Slaughtered Truly, it is unconventional Those who are entitled to the chest do come and take your Share In unconventional means, the animal of the witches is Slaughtered Truly, it is unconventional

Ifá says that the person for whom this Odü is revealed shall be rescued from the hands of the witches.

1021

SIGNIFICANCE (J)F rKE I E MEJI rr.rK I nrr)tr l'Lrli(|I n r THE ODÜ DURING ITFLÓDÜ ORIKqSFDAVE

B.

IreJQ Méil children normally live happy and comfoftable lives. They have the support of the mother-earth, which ensures that they are blessed with profitability. They are equally the beloved of OlÓdümaré. They regarded as the ambassadors of Olódümaré here on eafth. This is a major function thatlretb Mé¡] children pefform splendidly. It is also part of the reason why they do not need to go into any job where they would be sweating profusely before making theirdailY bread.

lrgtQ Méil children succeed more outside the shores of where they are born than for them to stay in their places of bifth. An¡ruhere they go, they turn into their abode. They do not believe that anybody is discriminating against them wherever they are. They also cooperate with those whom

they met wherever they go. For all these, they take their chances and take advantage of whatever opportunity that comes their way.

It is always advisable for lre.tQ Méil children to ensure that special

preparation were made for them in order to demolish the homes being erected for them by their Fgb€ in heaven so as to be able to live the ones they are erecting hbre on eá,th. This is very impoftant in order to avoid a situation where they will lose their Iives as soon as they complete acquisition of any property on eafth.

Manytimes,IrqtQ Méil children are accused of perpetrating the evil, which they know nothing about. The organizers of these falsehood will make everyone to believe that it is truly the handiwork of IreJQ-Méil children, the truth will prevail in the end: unfoftunately for these falsehood perpetrators lrgtQ Méil children do not easily forget orforgive anyone who did any evil against them. gángó and Qrúnmllá are the two major IrrlnmglQ who protect alllrgtQ Mé¡I children against untimely death. $ángó protects their chest while Qrúnm)lá protects their head. W¡th these two InJnmglé behind them, longevity is sure. To succeed most in life, it is best for lrqté Méi¡ children to enter into joint 1022

parunersnrp w|tn orners. rr rs nor aovlsaDre Tor tnem ro go Into any Du$ness alone, as this will not bring maximum profit for them. If they go into paftnership business, they will be able to maximize their profits, especially if all paftners involved in the business specialize in different fields and categories of the business segments. They however need to spell out the

joint

involvements

i

of each partners in the business ever before the

commencement of such venture. They also need to spell out the profit/loss sharing formula beforehand. By so doing, friction and misunderstanding are nipped in the bud.

the

Ire,tQ Méjl children also sufFer from the problem of contention with Elders of the Night. They try to stop them from achieving their goals in life. However, with appropriate gbg andlpésé, this problem will become a thing ofthe past.

C. AFF'ILIATED IRUNMOI,D¡ONISA OTINNTE MÉfi 1. Ifá For success, victory long life 2. Egu Qdara For protection, success and stability Forfortune consummation 3. Orl 4. Egb€ Forfinancialenhancement 5. QbAtálá Forsuccess and happiness 6. $ángo For protection and long life 7. Qqun For protection against slanderers For protection and success 8. Odü For long life and prosperity 9. Ile

D. TABOOS OFIRFTF MEJI 1. 2. 3. 4.

Must not eat squirrel To avoid untimely death Must never pay evil with evil To avoid the multiplication

of

eviland disaster Must not use eéran grass for anything To avoid contention W¡th Elders of the Night Must not use owlfor anything - To avoid contention with Elders 1023

(

5. 6. 7. 8.

of the Night Must not engage in sole proprietorship business To avoid unconsummated foftune Must not use any of the monkey family for anything To avoid untimely death. Must not implicate others in whatthey know nothing about To avoid humiliation and disgrace Must noteatcrab To avoid protracted problems

E.

POSSIBLE NAMES OF]RETü NNÉ.fr CHILDREN DURING

IrgspnÁvÉ

Males

1. IlQmaje,yl May mother-eafth sparethisfrom consumption 2. Qtan¡t A child of special b¡fth 3. Qláberinjg Honourwas greatas an elephant 4. Arundu A small-statured child 5. Ifadurl Ifá protects my head 6. Ifágbámllá Ifá saves me Females

1. IlemajQyl May mother-earth spare this for consumption 2. Qlábérinjg Honour is as great as an elephant 3. Iyewajáare Qgun isvindicated 4. gládqbü Honour is wofth sharing Aboru Aboye.

1024

Chapter 15

OSE ME¡I ¡l

tt lt tl

ll ll ll

Chapter 15 OSÉ MÉJI OsÉ Or-UBADAN A.

1.

Ifá says that the person for whom this Odü is revealed has been destined to become the most important person in his/her family from heaven. This is not all; he/she shall also be blessed with a child who shall become the king/queen of his/her family.

Ifá advises the person for whom this Odü is revealed to offer gbg so as to be able to realize the potentials of his/her destiny to the fullest. At the same time, he/she also needs to offer another gbg for his/her child to becomethe most important person in his/herfamily.

lfí

to offer ebq with two pigeons for him/herself and another two for the child, two hens for advises this person

him/herself and another two for the child, and money. It

does not matter whether the child had already been born or not. The impoftant thing is to offer this gbg in order to.usher in the promised greatness and accomplishment. On this, QSg Méfl says: Idanndan n¡atüpa ile D,lá fitn wón l'óde lh¡-Ñla Ibi wgn gbé rbi Oltl I'Qmg fibq nf wQn ni kl wqn wáá $e

Translation Idan nda n reflects as the la m p of the mother ea rth This was the Ifá castforthe inhabitants of the Big City Where they give birth to prominent people

1026

if

ose rrzeli

They were advised to offer gbp

The inhabitants of Ilú-¡11á planned to make their new found land,Ibadan the largest and most prosperous c¡ty in Yorübá land. For this reason, they went for Ifá consultation: Would they be able to realize their dream? Would their town grow to be the biggest in Yorübá land? Would commerce and politics flourish in this new town? These questions and many more were what were in their minds when they went for Ifá consultation. The Awo assured them that their new town would grow to be the largest town ever. For this to happen however, there was the need to offer qbg in order to beget great sons and daughters who were full of energy and dreams which would help in propelling the town into greatness. The Awo told them that just as Idanndan reflects to show the greatness of the mother eafth, so also will their sons and daughters grow to ensure that their dreams become reality. The Awo concluded that the wonders that a horse could not perform while on eafth, its tail would perform more than thatafterthe horse had passed on. The Awo advised them to offer gbg as prescribed above. They complied. As a result, their sons and daughters stafted building the town in terms of engaging in commerce, politics, administration, etc. and thus, the town grew to become the Iargest city in Yorübá land up till today as it was foretold by the Awo. Seeing the potentials abound in the town, other inhabitants from other lands came to settle their-in. As a result, the inhabitants of llu-nlá became successful and prosperous as the town also continued to progress and expand and grow stronger even in terms of military strength and weaponry. Idanndan n¡átüpa ¡le Dlá fi¡n wQn l'ódeltr¡-Ñla Ibiwgn 9bé ñbi Ohl I'Qmg fbg nl wQn nl kl wQn wáá Se WQn gb'Qbg, wqn rú'bg Eiolpo, EroQfa F

wá gb'qmg ohl g'eSin gogó

1027


Translation Idanndan reflects as the lamp of the mother eafth Thís was the Ifá cast for the inhabitants of the big city Wheretheygive birth to prominent people They were advised to offer gbg Theycomplied Travellers tolpo and Qfa towns Come and place the prominent people on deserued horses.

Ifá says that the community where Qgq-Me¡l'is revealed either during IkqSQdáyé orltenffá will benefitfrom the blessings of this Odü.

2. Ifá says that it foresees prosperity

the

person for whom this Odü is revealed. If this person is a man, Ifá foresees the Ire of a loving woman who will assist him to succeed in life. The woman in question has the tendency to bring financial accomplishment to her husband. On the other hand, if the person for whom this Odü is revealed is a woman, she will be blessed with an understanding husband who will make her a proud mother of many children in life. For the man, Ifá advises him to offer gbg with two pigeons, two hens, two guinea fowls and money. He is also to feed Ifá with for

one matured she-goat and feed Ajé with one white pigeon. For the woman, she is to offer gbg with two pigeons, two cocks, two guinea fowls and money. She is also to feed Ifá with hro ratsrtwofish and a matured she-goat. On these,Ifá says: ofara jgewéAdé EweAde ba'lQrofara jgewé Ilá Ewe ila ba'le,

Ewé ogüngun ló ba'lé, ó ró gbaámldo-gbáámldo ó ro gbaalukgkg-gbaálúkgkq

D{áfilnAjé nw'gkg ImQrán-án yán klri f bq nl wqn nl kó wáá 9e

Ó

Translation When okra leaf drops, it resembles Adé leaf When Adé leaf drops, it resembles okra leaf When OgUngun (araba) baf, adansonia digitata, dropped,

1028

it

made

f !,

oo u.¡¡

crack¡ng sound These were Ifá's declarations to Ajé (wealth divinity) When in search of a compatible husband She was advised to offer ebo

Ajé was a very pretty lady; she was full of life and vitality. Olódümaré put her in charge of financial wealth. When she came into the world, she had several relationships with men who mismanaged her, and treated her with disrespect. In the end she would leave them; and as soon as she left them, those men would become wretched. Tired of this kind of life, she went for Ifá consultation: Would she be able to have a compatible husband? Would she be able to have an understanding husband who will treat her with care and respect? The Awo assured her that she would realize all her heaft's desires. She was then advised to offer ebg as stated above. Ajé complied. Ewe ila ba'lg, o f ara jg ewé Adé EweAde ba'lé, ofara Ewé Ogüngun ló ba'lé, ó ró gbeámldo-gbáamldo ó ro gbaahrkgkg-gbeálúkgkg

jgewéIlá

Dlá fitn

|

Qrrlnmlli

Ifá rtfomi oju süngbéréAjeguurugu Fbq nl wqn nl kó wáá ge

Translation

leaf

When okra leaf drops it resemblesAdé When Adé leaf drops, it resembles okra leaf When OgUngun (araba) leaf, it made cracking sound These were Ifá's declarations to Orunmllá When lamenting his lackof wealth He was advised to I

i

offergbg

0rúnmllá was very hardworking, efficient and proficient in his chosen field but he had nothing to show for it. Most of his clients did not see any reason why he should be adequately compensated for all his effofts to improve the qualityof theirlives. Asa resultof hispovefty, hefound itdifficulttosecure 1029

I


a wife and give b¡rth to children because he could not see how he would be able to provide adequate ma¡ntenance for the wife and the children.

Tired of living from hand to mouth, Qrúnm'ilá decided to consult the Awo mentioned above who was incidentally one of his former students, for Ifá consultation: Would he be blessed with financial success in life? Would he be commensurately remunerated for his effolts? Would his clients give him recognition in consonant with his effoft to improve their lot? All these and many more were the questions Qrúnm'llá asked During Ifá consultation, Qgq-Mé¡) was revealed. The Awo assured him that he would succeed but that the success would come through a woman. Orúnmllá was advised to offer qbg as stated above.

Ifá.

On the day that Qrúnm)la went for the gbg was the same day that Ajé also came to offer her gbg. Seeing Qrúnmlla, Ajé asked Ifá secretly whether this was the man that Ifá had promised she would meet. She consulted Ifá and it was in the affirmative. Similarly, Qrrlnmllá also asked Ifá whether this was the woman that Ifá had assured him. Ifá said yes. The two of them met, discussed and made arrangements as to how they would become husband and wife.

The two families were consulted and consequently, the marriage was contracted. From there, Qrúnm)lá prospered in his profession, took proper care of Ajé and thus became wealthy. Ajé, on the other hand was of great benefit and assistance to Qrúnm'ilá because of his understanding and care. As a result, she decided to stay permanently with Orúnmllá and both of them prospered together. Ajé became happy and also begot proud children for Qrúnm)lá. They were both rejoicing with all the good things that had come out of their relationship. QrúnmIIá stafted to praise Ajé for assisting him to become prosperous while Ajé also was praising Qrrlnmllá for making her a proud mother that nobody had ever done for her. Both of them had causeto praise each otherfora long time. Ewé ilá ba'lg, of'ara jg ewendé EwéAdé ba'lé, ofara jgewé Ilá Ewé ogüngun ló ba'lg, ó ró gbaámldo-gbáámldo Ó ro glaal úkgkg-gbaálúkgkg

DláfitnAjé 1030

f

f ose

nreTi

rw'qkg ImQrán-án yen klr¡ Dlafun Orunmila Ifá rrfom¡ oju süngbéreAjé guurusu Fbq nf wQn nl kó wáá ge WQn gb'gbo, wQn rú'bg Ifá l'émi ó kg'b0oslAjé

Ó

Ajélósgmld'gba N ó ké'bóoslAjé Ajé nl Ifá má ké'bOosl i mi mo Iwg lo sg mi d'glQmo

Ifá má ké'boosl i mi mó

Translation When okra leaf drops, it resembles Adé leaf When the leaf of Adé drops, it resembles okra leaf When Ógüngun (araba) leaf dropped, it made a cracking sound These were Ifá's declarations to Ajé (wealth Divinity) When in search of a compatible husband Ifá also declared to 0rúnmllá When lamenting his lackof wealth They were advised to offergbg Theycomplied Ifá says I should praise Ajé Ajé has made meto be prosperous I willsurely praiseAjé Ajé asked Qrúnmllá notto praise her Because he had made her a proud mother Qrúnmllá, do not praise me anymore All those praises belong to Iía

Ifá says that the person for whom this Odü is revealed shall be blessed with a good spouse. Both husband and wife shall complement each other and both of them shall ach¡eve their heaÉs'desires in life.

3.

Ifá says that the person for whom this Odü is revealed shall be blessed with financial success. Ifá says that he/she needs to work hard but not ¡n work that is too rigorous. Ifá says that Qgq Mé¡T children excel in professions that are cons¡dered to be for lazy people. 1031


Ifá advises the person for whom this Odü is revealed to change his/her style of working if he/she had been doing any strenuous

work.

Ifá says that it is more advisable to use his/her brains. It is by so doing that unqualified success can be guaranteed.

Ifá says that if the person for whom this Odü is revealed is being looked down upon or cheated by those who are more poweful than him/her, he/she needs not despair at all. These people will sooner or later come back to him/her with cap in hand to seek his/her favour. He/she too must never look down or cheat anyone as this may have adverse effect on his/her success.

Ifá recommends for this person to offer gbg with four rats, four fish, two pigeons, two hens, two she-goats and money. Two of the rats and fish, one pigeon, one hen and one goat shall be used to feed Ifá. On this, Ifá says: Séséolongo Plrl áparc

DláfilnQrunmllá Baba yóo ma s'OwO fiakadl k'aye f bg nl wgn nl kó wáá qe

Translation The smaftness of Olongo bird And the agility of áparO, paftridge These were the messages of Ifá for QrUnmIlá When going to take wrestling as a profession He was advised to offer gbg

Qrunmllá believed in trying his hand on any and all professions as long as they were within the ambit of socially accepted norms in the society. It was this reason that made Qrúnmllá to choose wrestling as his profession. In order to succeed in throwing all his opponents down, Qrúnm)lá went to prepare many special devices. These devices were so effective that if an elephant confronted him in a wrestling duel, the elephant will be thrown down several times and no sweat would come out of Qrúnmllá's body for all his effo¡t. The efficacy of this devices impressed Qrúnmllá so much so that 1032

ilÍ o"e

rueTi

he congratulated himself in advance.

One day, a wrestl¡ng competition was announced and a date was fixed for the duel. All the great wrestlers across the Yoruba land were present. These included Alárá, Ajeró, Qwa-Qrángr1n Aga, OlójorRbó, and even Qlqfa, the greatestof allwrestlers of thattime. On the day of the competition, all the wrestlers came out and one by one they were thrown down and eliminated by Qrrlnm)lá. It took him no time to throw down Alárá, he did not even sweat before he threw down Ajeró. His breathing pattern did not increase before he threw down Qwá'rángrf n Aga. He was still looking fresh after he threw down OlójÓmbó. By the time he engaged QlQfá, the greatest wrestler as at that time in the duel, QlQfa was no longer sure of his ability. In the end, Qrrlnmllá defeated Qlqfa, the greatest wrestler hands down. Orrlnmllá was consequently declared the greatest wrestler of all generations. For his effort, Orrlnmllá was given a live cat and a leopard skin to signiff that his back never touched the ground in defeat. When he got back home however, he met his family expecting him to bring home money because they were already feeling hungry. Orrfnmllá had nothing to give his family for food. He was thoroughly abused by his wives. They called him a never-do-well who was good for nothing in the home. They screamed at him that even though he had to defeat everybody in the duel, he did not have the capacity to peform his marital and domestic obligations. As he tried to explain to his wives and children, they shouted him down and called him severalterrible names, For two years, Qrunmllá remained the undisputed wrestling champion; but he had nothing to show for it. At this stage, even his friends and relatives had joined the wives and children in casting aspersion on him. He had neither respect nor honour among the community members because his

wrestling championship d¡d not translate into any meaningful developments in the community.

Tired of this development, Qrúnm'ilá approached the two Awo mentioned above for Ifá consultation. They were his former students and were well 1

033


trained by Qrúnm)lá. During consultation, Qgg Méfl was revealed that he had hithefto been acting like someone endowed with lots of brawn, but with little brain. He was told that hencefofth, there was the need for him to use more of his brain/intellectual prowess than his physical clout. They told Qrúnmllá that most of the people he defeated during the wrestling contest would have paid anything, just anything, to have the oppoftunity of throwing (casting) him (Ifá). This was the oppoftunity that Qrrtnm'llá had all along been denying these people. They told him that he must allow himself to be thrown down by anybody interested in engaging in a duel (consultation) with him. They summarized it all by asking him to announce it that he no longer had the physical strength of throwing anybody down but can now be thrown down by anyone interested in engaging him in a duel. They also advised Qrunmlla to offer gbg as prescribed above. As soon as people heard that Qrrlnmllá could no longer throw people down but can allow himself to be thrown down in consultation, Alárá was the first person to arrive at Qrúnm)lá's house. Qrúnm'ilá gave him the Qpglg. Alárá threw down the Qpglg in consultation and Qpe Mé¡T was revealed.

Qrúnmllá declared that Alárá threw down the Qpglg in consultation because he needed more financial success in life. He was assured that he would get all he wanted. He was advised to offer gbq four white pigeons, one sheep and 16 bags of cowries. Alárá delivered all these items to Qrúnm'llá's house that same day.

The next person was

Ajeró. AjerO threw the Qpglg (Ifá) down in

consultation. Qrúnmllá told Ajeró that the reason why he threw the Qpgle

was because he needed peace of mind in his life. He assured Ajeró that he would get his hea¡t desires. He advised Ajer0 to offer gbg with 16 guinea fowls and eight bags of money. Ajeró complied.

Next, Qwá-Qrángr1n Aga came for consultation. He also threw down the Qpgle and Qrr1nmlla told him that he needed more wives and children. Qwá-Qrangún Aga was told that he would get what he desired. He was then advised to offer gbg with 1O rats, 1O fish, four matured shegoats and six bags of money. He complied. As soon as Qwa-Qrángrln Aga left, Olójornbó came into Qrunm'ilá's house

1034

tÍ os"

nzeTi

for consultation. He also threw gpglg down; Qrunm'ilá told him that he had come in order to have victory over his numerous enemies. He was assured that he would be able to achieve his heaft desires. He was advised to offer

gbg with three matured he-goats and 17 bags

of cowries.

He

complied.

After this, came QlQfa; he threw Qpglg in consultation and was told that he needed peace and tranquility in his domain. He was assured that he would realize his heart desires. Orrinmllá advised him to offer gbg with 17 yam tubers, two matured p¡gs and 17 bags of money, He complied. All the movers and shakers of the society began to queue in order to throw Qpgle in consultation in Orrlnmllá's house. Qrrlnmllá told them what they came for and prescribed gbq for them. Most of them complied with the recommendations as pronounced by Qrrrnmllá.

Within three months, the life of Qrrlnmlla had completely changed for the better. The first thing he noticed was that his wives who had hithefto being raining curses and abuses on him began to smile and praise him. They were always at his beck and call. And why not? Qrúnmllá was able to fulfill his marital and domestic obligations even in excess of their expectations. His family and friends spoke well of him. His community respected and honoured him as well. Orúnmllá became happy and lived happily with everyone. Séséolongo Plrl áparó Dlá fitn Qrrtnmllá Baba yóo ma s'ówolJakadl k'áyé fbg nl wgn nl kó wáá Qe Ó gb'Qbo, ó rrl'bg Sqs€Olongo Olongogggq Edr¡ o lé já

SéséOIongo OlongoSeFe Bóodá'fá o l'éku SqsÉOlongo Olongogggg 1

035


ldu

o |e¡a

SeseOlongo Olongo s.999

Bóodá'fáol'éja SES€Olongo Olongogggg F¿r¡ o le

ja

$qsgOlongo Olongoggs,g

Bóodá'fáol'€yq FesqOlongo Olongogggq Fdu o

leja

SesqOlongo

Bóodá'fáol'éran

S€SÉOlongo OlongogqqE Fdú ó te je

FeqeOlongo

Translation The sma¡tness of Olongo bird And the agility of áparó, partridge These were the messages of Ifá for Qrúnmllá When going to take wrestling as a profession He was advised to offer gbq He complied The smaftness of Olongo Olongo is reallysmaft Fdú (Ifá) needs notengage in any physical combat $QgQ Olongo If you throw (consult), Ifá you shall offer rat SÉSÉ Olongo Olongo 9Q9g ldrt needs notengage in any physicalcombat $QgQ Olongo If you consult Ifá, you shall offerfish $QgQOlongo

OlongogEgg pdu needs notengage in anyfight $Q9Q Olongo If you consult Ifá, you shall offer birds

1

036

f

Í o"",v"7i

Olongo Olongo gggg !dr: needs not engage in any fight $QgQ Olongo If you consult Ifá, you shall offer beast $qgQ Olongo Olongogggg Edrl needs notengage in a physicalcombat $SgQ Olongo $Qgq

Ifá says that the person for whom this Odü is revealed should use more of his mental capacity than his physical prowess. This is more impoftant espec¡ally when he is faced with difficulties w¡th regard to achieving his/her heart's desires.

4.

Ifá says that it foresees the Ire of a good wife for the man for whom this Odü is revealed. Ifá says that the woman will play a significant role in the life of this man. Ifá also advises this person to serue Qbatálá and to observe the Qsg rituals every Qsg day. On the other hand, Ifá assures a woman in search of a spouse that she will be blessed with a good one. Ifá assures thatthe man she will meet will ceftainly know her value and treat her with the honour and respect she deserues. She needs to continue to be well behaved and act as a shining example for other women.

Ifá advises this person, if a man to offer gbg with two hens and money. If a woman, she is advised to offer gbq with two cocks and money. There is also the need to feed Qbatálá with eight snails, eight native chalks and shea butter. On this, Ifá says: ó qewoo Ó rrln wOó A kl i ta ogqmq gblgbe l'ósün Dlá firn oosarla QseQrQmag bo Ti nlo reé gbe OJosé n'iyawo f bg nl wqn nl kó wáá 9e 1037

Ifa Dida: An invitation to lfa Consuftation

Translation Ó gE woo, it breaks into pieces Ó rr¡n wóó, it cracks into tiny fragment It is not the practice to paint dry palm-fronds with camwood

These were Ifá's messages for oosanla QsqQrQmagbo (Qbatálá) When going to have the hand of OjQse (qse day) as wife He was advised to offer ebo

OOsanla QsggrgmágbÓ was ¡n dire need of a spouse who would ass¡st h¡m

to achieve the mandate which Olódümare set for him on earth. He had

earlier had several women in his life but none of them could complement his effoft. This was frustrating but QbaHh was fully determined not to rest until he was able to get a woman of his choice. On the other hand, Ojqse was in search of a man who would understand her and treat her right. She was ready to assist her man to achieve his life ambition and realize his destiny if well treated. Unfortunately for her howeve6 she was always meeting men who did not appreciate her value and give her well deserved respect. She was however convinced that for every woman, there was a man. The only thing was for her to meet her man at the right time. Consequently, she was prepared to continue to try her luck until she gotthe right man in her life. One day, QbaHlá met OjQsQ and they discussed. Both of them immediately developed interest in each other, especially when they realized that they

were both suffering from the same problem. Qbatálá went for Ifá consultation this time in order to ensure that the mistakes of the past were not repeated.

The questions at the back of his mind were: Was QjQsE good for him? Would she complement his effort in life? Would he be happy with her? Would she also live happily with him? The Awo assured him that Ojqse was his dream choice. He was told that he would live happily with her and she would also be happy with him. He was assured that OjQsQ would complement all his efforts in llfe as long as she was treated with respect and honour. Qbatálá was advised to choose one out of the four religious days in honour of OjQsQ. He was instructed to break kolanuts for OjQsQ on these 1038

il

ose

r,¿eti

days on a regular basis. The Awo told Qbatálá that Qjqse did not demand for more than this, and that if it was done regularly, Ojqse would assist QbaHb in every aspect of his Iife. QbaHlá was advised to offer ebg as prescribed above. He complied accordingly.

As soon as this was done, appropriate steps were taken to formalize the relationship between Qbátálá and OjQsQ. Every OjQse (QSe day), Qbatáh used to break two kolanuts in honour of his wife. In turn, OjQsQ would summon all Ire of wealth, joy, satisfaction, accomplishment, success, victory peace of mind, sound health and so on to the home of Qbátálá. W¡th all these, Qbatálá had the time and presence of mind to assist others and to achieve his mission on ea¡th. Qbatáh lived with OjQsQ happily and successfully ever after. ó gqwoo Ó rrtn wOó A kl ¡ ta ogomQ gblgbe l'ósün Dlá filn Oosarrla QseQrQmágbo Tl rlo réé gbé OJQse n'iyawo Fbq nl wQn nl kó wáá 9e Ó gb'gbg, ó rú'bg Qba ñlá, obl qsg g te'mi réé o Onl I'ojQQsQ

Translation woo, it breaks into pieces Ó rrln wOó, it cracks into tiny fragments It is not the practice to paint dry palm-fronds with camwood These were Ifá's messages for OOsa¡r la QsgQrQma g b0 (QbaH When going to have the hand of OjQse (Qse day) as wife He was advised to offer ebo He complied Qbanla, the great Qba, I hereby offer my QsQ kolanuts Today is the QsQ day Ó 9q

lá

)

Ifá assures the person for whom this Odü is revealed of great things in life as long as QsQ days are observed regularly. Ifá also advises the man for whom this Odü is revealed to treat his wife with honour and respect. The woman is equally advised to complement all the effofts of her man at all times, and to assist him all in all ways in order for him to achieve his goals in 1

039


life.

5.

Ifá says that the person for whom this Odü is revealed is presently facing problems from two different angles. These problems are agitating his/her mind and is weighing him/her down. Ifá assures this person that he/she will overcome these problems. Ifá stresses further that the two problems shall be overcome in one day.

Ifá also warns a woman where this Odü is revealed against loving more than one man at a time. Ifá says that the sacredness which Olódümáré put on the chest of a woman is so delicate that it cannot accommodate more than one man at a period. Ifá says that if this woman is in the habit of sleeping with more than one man at a period, she would lose the gift of sacredness that Olódümáre had given her and she would never be able to overcome most things agitating her mind. Ifá advises the person for whom this Odü is revealed to offer gbg with hro matured he-goats in order to overcome the two problems in one day. He/she is also advised to feed Ifá with one cock or hegoat. If this can be done as advised, victory is assured. On this, Ifá says: Sóñsó omr¡ obinrin O grln'nl I'ojrl Akaya oblnrin nl o gb'eléjl DdafúnQsg Tlyóósegun mejl l'óojQ fbg nl wQn nl kó wáá 9e

Translation The pointed nipple of a woman's breast cannot pierce the eye The chest of a woman does not accommodate two men in intimate love making atthe same period These were lfá's declarations to QsQ Who shall overcome two problems in the same day He was advised to offer ebo

Qsq was an accomplished Babaláwo. He was proficient in the areas of

1040

lÍ

os"

ue.¡i

midwifery and finding solutions to health problems. He had solved several compl¡cated pregnancy problems and the women involved had delivered safely. He had also been able to cure several ailments which people had believed to be incurable. Qse had peformed several miracles in these two fields that every one considered him to be the best expeft that had lived on eafth.

W¡th all these achievements however, Qs€ to threaten him that they would abandon the home because there was no peace at home. They were always accusing him of solving other people's problems but lacking the ability to resolve the problems in his own home. They used to compare him to a great swimmer who swam the oceans and seas successfully, who swam in the lagoon with ease and swam in the rivers and streams without problems only to be washed away by the little flood in his own backyard.

Tired of these types of problems, QsQ approached the group of Awo mentioned above: Would he overcome these problems? Would he be able to solve his own problems as he had been solving for other people? Would he be able to bring back peace and harmony in his home?

The Awo told Qsq that he was actually being faced with two major problems - one on eafth and the other in heaven. The Awo explained to him that most of the problems he had been able to solve for other people were actually created by some evil doers on eafth. These people enjoyed seeing others suffer. They took pleasure in inflicting pain and agony on other people, That was why they saw Qse as their arch enemy who had been a hindrance in the achievement of their sadistic aoal. The Awo explained fufther that these evil doers were the ones who had combined with negative principalities in heaven to create hardship for QsE. The Awo said that there was the need to overcome the evil principalities in heaven. Qsq was however assured that he would be able to overcome the problems from these two angles in one day. He was advised to offer ebe as

prescribed above. Qsq complied. As soon as he did so, all the evil machinations of these evil people were 1041

lfa D¡da: An ¡nv¡tat¡on to lfa Consultation

exposed and people saw them for what they were. fgü Qdárá also confronted the negative principalities in heaven and overcame them for Qse. All of these happened in just one day. Since thattime, QSe had peace of mind and comfoft in his home. Sóñsóomú obinrin Ogrln'nl l'ójrt Akaya oblnrin nl ó gb'eléjl üa fun Qsq Tlyóósqgun mejl l'óojQ fbg nl wqn n| kó wáá ge

Ógb'$borórú'bg

Njg mo sggun t'ayé tiln N o lg réé sg t'Qrun o Ejl Qse réQ gmg ab'igégun waarawa

Erólpoátit'Qfa Igba

QS€

se'gun mejl I'ara tóo rq'ni

Translation The pointed nipple of a woman does not piercethe eye The chest of a woman does not accommodate two men in intimate love making atthe same period These were Ifá's declarations to Qge Who shall overcome two problems in the same day He was advised to offer gbg He complied Behold! I have conquered the battle on eafth I shall definitely conquerthe one in heaven too l-.lere comes Qge-Mé¡I the decísive conqueror Travellerstolpo and Qfa towns It was after Qge overcame two adversities that the mind was at peace

Ifá says that this person shall be victorious and shall gain peace of mind and joy in his/her life.

6.

Ifá says that it foresees the ire of long life and prosperity for the person for whom this Odü is revealed. Ifá assures him/her that he/she shall not die young. Ifá says that he/she shall live to witness all his/her hair turn gray and he/she shall become old and feeble before he/she passes on. 1442

if o"" r".,,

Ifá says that there are s¡x elders where this Odü is revealed who need to urgently offer gbg for them not to die in quick successions. Ifá says that the six elders are decision makers of some soft and they need to offer ebg in order to prolong their lives. Ifá however warns these elders to be careful with the types of decision that they take so that they would not be deciding issues against themselves.

Ifá advises these people to offer gbg with one ewe and two big rats. After the gbg, the big rats will be powdered with IyQrosun, divination powder, and tied in the entrance of the house so thatthose coming in and out of the house will have the )yQrosun covering hair on their heads. This will make their heads look gray like the heads of old people. By so doing, long life is assured; old age is guaranteed. On this, Ifá says:

the

1

Irun-ún pq l'Orl Irun-rln d'ewú EgbOó pe l'ése Asl máa d¡jakütq Akg aroro pq I'Orl Ohun ló f'ara jg akg alaggmg Dfáfiln Agbaagba mgfá Tl wqnó s'Ofin QrQ kan qrq kan Tl wqn nl wgn O gbodQ h'ewu fbg nl wqn nl kl wqn wáá se

Ok¡ka

Translation If the hair stays too long on the head It will turn grey with old age When a sore stays too long in the leg It will turn to elephantiasis If a male lizardstaystoo long on Okiká tree Itwill resemble a male chameleon These were Ifá's messages to the six elders When it was decreed that nobody must grow grey hair Theywere advised to offer gbo

1043

t


A brand new soc¡ety must be built, the lawmakers in llé-Ifg of old declared. In order to realize this ambition, new decrees were promulgated. Part of these decrees was that those who grew grey hair on their heads could no longer be productive. They could not be useful for the new Ilé-IfQ of their dreams. The decision makers were convinced that old people could only

consume without reciprocating with any meaningful contribution to the progress of the new Ilé-IfQ. They decreed that such people had no place in the scheme of things. Consequently, the law-makers decreed that as soon as it was noticed that anyone had grown grey hair, such a person must be sentenced to death. These law-makers were OhJwo, Llsá, Aró, Qdgfin,Iya Abfye and Llkáá. The first four were men while the remaining two were women. Several people were putto death and the new decree was used. One fine morning, Qtrtn, another high-ranking Chief in the town woke up and noticed, to his dismay, some grey hair on his head. His attention was drawn to this development by his wife. Qtun could not believe what his wife told him. In order to prove to him that she had seen correctly, the wife pulled out some of the gray hair on his head and showed it to him. Qtr:n broke down in tears. He knew that what he had seen was his death sentence. He cried and cried. The whole family cried with him. He was a kind-hearted man. He had assisted several peopleto succeed in life. Would this be the end? He had all the good things of life going for him at that particular point in time. Would this be the end? He had the prospect of reaching greater heights in his life. Would this be the end? His influence extended beyond the shores of his land. Would this be the end? His family and other relations depended on him for guidance and upkeep. Would this be the end? He loved his family and relations deeply and they gave him great joy and satisfaction. Would this be the end? He was blessed with sound health and sharp intellect. Would this be the end? He summoned all his family members for a discussion. They deliberated at

length on the issue. They cried and cried when they realized that the situation was hopeless. Hopeless? Had they consulted Ifá on it to find out what Ifá had to say? They had not. The family concluded that Ifá must be consulted right away. That was how they approached the Awo mentioned above for Ifá consultation: what could be done to ward off this impending painful death? The Awo told Qtun and his family that they had approached 1044

lf

ose vel¡

Ifá because they had a heavy load on their minds. He told them that the threat of death and disaster had enveloped them. He however assured them that with appropriate gbg, their despair would give way to hope and boundless joy. He advised them to offer gbg as stated above. They complied. The Awo made sure that the two big-rats powdered with IyQrósün was personallytied abovethe main entrance of Qtun's home. On the very day the ebg was offered, the six decision makers summoned an extra-ordinary meeting to deliberate on the fate of Qtrfn. They had noticed that Qtrfn had grown grey hair on his head. He must be put to

death fofthwith. The fact that Qtun was a high-ranking chief in the

community meant nothing to them. He must be arrested immediately and be executed forthwith. At the end of their deliberations, they headed for Qtunt home.

When they passed through the main entrance of Otun's home, the IyQrósün that had been powdered on the big rats sprinkled on their heads and Esü Qdara stuck the powder there permanently and turned the hair on their heads grey. They did not notice this at first. When they approached Qtrln, they made him realize that they had noticed that he had developed grey hair on his head and according to their law; he must be put to death. They told him that they were aware of his high position in the community but that he must realize that the position notwithstanding, the law is no respecter of anyone. Consequent upon this, they concluded that they would have to take him away to be summarily executed immediately. As they were speaking, Ego Qdara had whispered into the ears of Qtun what to say. So Qtun thanked the six law makers for their concern over him. He then asked them the number of executioners they had available and also asked them to explain to him why they had come to arrest him when it was clear that the seven of them were guilty of the same 'offence'? He pointedly accused them of paftiality and one-sidedness. Why should they come to arrest him for the same offence that they too had committed?

whv? At first, they could not understand what Qtun was saying. As a matter of fact, they thought that the knowledge of his death had turned him mad.

1045

lfa Dida: An ¡nvítation to lfa Consultaüon

your ,what is this one talking about?' they asked.each other' 'Look at , haú. gt"y ha.ir', he screamed' The six heads and tell me if you too did not head a-nd'real¡zed to their chagrin that rawmakers rooked ai each oüreris their heads tool what went wrong? grey hair had completely prepared to die today but you must other, 'I They queried equally die

.*r.d ;;

of anyone, all of you must "á.¡t remember that the law is no respecter same offence!' Qtun screamed' today because we have comm¡tteJthe and panic, Qtun retorted! 'Are when he realizeJ tn.¡, state of confusion promulgate a decree you are you you not pr"p.r.J to die today? why did qu'rckly and desperately made a not prepareo to reóáai tÉ: F#akerÁ must be postponed as a result of the decision tfrat tne-eiecution of Qtrln none of that' They must all be new development. Otun wouú have pardoned. They agreed to executed tnat oa'pr he must be unconditionaily had grown grey hair on his/her pardon Qtun und .u.ry otner peiion wno had come to effect the execution head. rh¡s ¡ncrulá¿ili" six of'tñem who

of Qtrrn.

old age without the fear of being From that day, people lived to their were given the assignments executed. Tú áld'on", in the community youths ináur. oi*üaor an'd "*p"r'rence whire the which wourd continued to usetheir brains and energy'

,..ñ*

rrun-ún pq I'oíi Irun-ún d'ewrl EgbOóPel'ésQ Asl maadiiakütq Akg aroro Pg l'Órl Okika Ohun ló fara jg akg alá99m9

DláfilnAgbaagba mé.fa

Tf wón ó s'Ófin QrQ kan QrQ kán Tf wgn nl wgn o gbodq h'ewÚ e Fbq nl wQn nl kl wgn wáá 9

Dláfiln Qtun llé-Ife Tl wQn nf ko gbqdq h'ewrl

fbg nl wQn nl kl wEn wáá 9e Ógb'Qbg'órú'bg Njéa r'ewr¡ l'órlQtún ihl gbaY{ o Ati dá'r{ ewú jin'raawa GbogbolwárQwá IfQ

1046

ilf ose

rureli

Atl dá'r{ ewú jin'raa wa

Translation If the hairstays too long on the head

Itwillturn greywith old age When a sore stays too long in the leg It will turn to elephantiasis If a male lizard stays too long on okika tree Itwill resemble a male chameleon These were Ifá's messages to the six elders When they decreed that nobody must grow grey hair on his/her head They were advised to offer qbg The same message was gíven to Qtun Who was asked notto grow grey hair He was equally advised to offer gbg Hecomplied We have noticed grey hairon the head of QtUn We have forgiven each other Allthe law-makers of Ilé-IfQ We have forgiven each other on the issue of growing grey hair.

Ifá assures the. person for whom this Odü is revealed that he/she shall overcome the threat of death and impending doom that is presently

i

agitating his/her mind.

7.

Ifá advises this person to offer gbg for prest¡ge and honour. Ifá says that he/she needs not struggle to attain a very high position or be bestowed with a high title before he/she is accorded respect, honour and prestige in the community. Ifá assures this person that he/she would be the center of attention and attraction anywhere goes as he/she will be highly rated among his/her peers and

he/she

(

contemporaries.

Ifá advises this person to offer gbg with a matured she-goat, 16

yards of white clothe, 16 yards of red clothe, 16 yards of chocolate brown clothe and money. The gbg is to be placed by E9ü shrine. By so doing, prestige and honour are assured. on this, Ifá

says:

i

104


Ogq+ereogbgdQ rln bl Ogorigo Bl wQn bá pé awqn ó rln bl ogoñgo psQ q wgn nff má 9$ Dláfitn FygOlongo To l'óhunyóó bá OgongO fbg nl wqn nl kówáá 9e

lqaio

Translation that cannot walk like Og0ñg0 the Ostrich trf it attempts to walk like OgÓngó Itwillend up breaking its legs This wasthe message of Ifá for Olongo Who intends to accompany Ogór1gó on a journey She was advised to offer gbg OSeSere is a bird

0gór1gó, the Ostrich was the biggestof all birds. She had majestic gait, she walks like a queen among the birds. She was truly the queen of the birds. She could not fly like all other birds. She did not need to fly but could run at speeds as fast as 65km/hr (a0mph). The way she used to run about the

fields more than compensated for her inability to fly. She was highly respected in the birds' kingdom. She was accorded her due respect and honour. Nothing happened in the birds' kingdom outside her knowledge and without her consent. On the other hand, Olongo was one of the smallest birds on eafth. She could fly but she Iacked the inability to walk and run like ógóngó. She could only hop a short distance before taking off in a flight. She however kept dreaming of a daythat she will be in a position to walk and run like OgOngO. She believed that walking and running like Ogongó was the ultimate achievement in her life. She was also convinced that itwasthe onlyway she could be respected and honoured. To Olongo, fulfilling her destiny was the most important thing she could do in her life. And she feltthat walking and running side by side with 0góñgó was the way her destiny could be fulfilled. One day, 0gOñgO planned to go on a long journey. She announced her intention to all the other birds. Olongo saw this as the oppoftunity she had been waiting for. That was why she approached the Awo mentioned above for Ifá consultation: Would she be able to walk and run like 0g0ng0? Would she grow big to the size, or almost the size, of OgOngO in order to strengthen her inability to trek and walk like 0gOñgO? Would she be 1048

il* os" rueli

respected and honoured like OgÓngÓ? The Awo told Olongo that she was not created by Olódümaré to be as big as OgOngO. Not only that, she was not destined to be as honourable as OgongO. Instead, Olódümaré had destined her to be the most beautiful and the most prestigious birds on eafth. The Awo advised Olongo to concentrate her effofts on enhancing the talents and potentials which Olódümaré had given her. Consequent upon this, the Awo advised her to

offer gbg with one matured she goat, red clothe, white clothe, chocolate brown clothe and money. Olongo complied reluctantly. As soon as Olongo offered this ebg, Egu Qdará went to work. He changed the plumes in the body of Olongo to red, white and chocolate brown. The colour combinations were beautifully put together and aftistically designed in such a way that it changed the life and look of Olongo completely. All the

other birds, animals, rats and fish that saw Olongo after the gbg was offered gazed at her in wonder and amazement. They could not believe their eyes. On the day that Olongo and Ogongó travelled on their journey, Olongo mounted the back of 0goñgó and stayed there until they reached their destination. All those who saw Ogongo gave her honour and respect. It d¡d not end there; they gave Olongo her dese¡ved prestige and complemented her for being the most beautiful bird that Olódümaré created on eafth. Oqeq€re o gbqdQ rln bl Ogongo Bl wQn bá Pé áwgn ó rln bl ogOngO FsQ e wgn nll má Se

IÍá filn lyq Olongo

To l'óhun yóó bá ogorrgo lg ajo lbg nl wQn nl kówáá ge Ó gb'Qbo, ó rú'bo Ko pgo, gna o jin E wá ba nl b'ayg, q wa wo're Ko pgo, gna o jin

Translation Osefere

is a bird

that cannot walk like 0gOrlgó the Ostrich

1049


If it attempts to walk like 090ñ90 Itwillend up breaking its legs This was the message of Ifá for Olongo Who intends to accompany Og0ñ90 on a journey She was advised to offer gbg She complied Nottoo long, and in due course Come and meet us in a happy and joyful celebration

8. Ifá says that the person for whom this Odü is revealed shall overcome his/her enem¡es. Ifá says that this person's genital shall play a significant role in the way he/she will gain victory. Ifá advises this person to offer gbg with a big need¡e, three cocks and money. He/she is also to feed his/her gen¡tal with one cock. On this, Ifá says:

Ósekr¡luogbaokooo ó na gUaja o gb'ogoil Emi kff se kúlu-külu t'émi i sere fi¡n Ojogan (Akekéé) Tlyóó máafiru gq'gun qta rq FbqnlwQn nl kóge D,lá

Translation It curyes and accommodates twenty It stretches and accom modates fofi I do notcurue and stretch forjoke These were lfá's declarations to OjOgan, the scorpion The one who shall use his genital to conquer his enemies He was advised to offer gbg

Oiogan, the scorpion was in the midst of enemies. His enemies included the brown rats, big rats, rodent antelopes, deers and so on. They marched on him and kicked him at will. They made it a point to pester his life, but unfoftunately for O¡Ogan, he was powerless to do anything about it. Tired of this type of existence, OjOgan went to the Awo mentioned above for Ifá consultation: Would he be able to overcome his enemies? Would he be able to stop all his enemies from pester¡ng and intimidating him? Would he be feared and respected among his friends and enemies? These and many 1050

Íf

ose l,leti

more were what pre-occupied his mind when he went for consultation. The Awo told him that all his enemies had no respect for him. He however assured that his enemies would be forced to respect and regard him. He was however advised to offer ebe. He complied immediately.

was

As soon as the gbg was offered, E9ü Qdara went to work. He removed the needle from the ebo and fixed it to his tail. Esü also laded the needle with

poison.

The same day that Egu Qdara completed his assignment, the big rat approached Ojogan in order to pester his life as usual. Egu-Qdará told O¡ogan to sting the enemy with the needle attached to his tail. He did. A few moments after, the big rat was dead. The rabbit, grasscutter, rodent and lizard met the same fate when they tried to intimidate OjOgan. That was how OjOgan used his genitalto conquer his enemies. Óse kr¡lu Ogba okOoó ó na gUa¡a o gb'ogojl Emi kll sg krllu-külu t'émi i sere Dlá filn Ojogan (Akekeé) Tl yóó máa f iru $e'gun gta rg fbgnf wQn nl kóge Ógb'Qbg, ó rú'bg KO pgo, ona Ojin

!wa ba'ni l'ájággogun Ajaseogun I'awa wa I'gsgObarlsi

Translation It curues and accommodatestwenty Itstretches and accommodates fofi I do not curue and stretch for joke These were Ifá's declarations to OjOgan, the scorpion The one who shall use his genitalto conquer his enemies He was advised to offer ebo He complied

Soon after Join us where we enjoy victories over enemies

1

051

(

lfa D¡da: An ínvitation to lfa Consultation

9.

Ifá says that the person for whom this Odü is revealed shall overcome his/her enemies. He/she shall be able to ward off all external uprisings and shall be able to beat his/her foes hands down. He /she however needs to be careful with his/her friends and loved ones. The person for whom this Odü is revealed must beware of internal uprising and conspiracy from those whom he/she loves.

'

The biggest disadvantage of a leader is that he/she can only know those whom he/she Ioves sincerely but he/she cannot know those who sincerely love him/her. For this reason, he/she must not place absolute trust in anyone. Conversely, this person must not think

that he/she can do anything with impunity. He/she must be aware that uprising can emerge at anytime, giving any flimsy excuse. Ifá advises this person to put it at the back of his/her mind at all times that human beings are the most difficult creatures to administer. He/she should therefore place all his/her hopes on Ifá for assistance. He/she also needs to offer gbg with one matured he-goat and money, after this, there is the need to feed Ifá with one she-goat and feed Egü Qdara with one cock. On all these, Ifá says: Omi 9q Gbo¡¡lgbo ge omi fqsq 9é nl gboñgbo Kl o ma f'gsg gq o Dlá filn Ajágünná Tl ñge Olór¡ Ilú lbeden fbg nl wQn nl kó wáá ge

Translation Let the water spill out and flow away And let the roots break Let the water gently cross over the roots So that passers-by will not break their legs These were Ifá's declarations to Ajágünná

1052

f

i

ose

rvr"7i

The leader of Ibadan hnd He was advised to offer gbo

When Ibadan was founded, it was designed as a military base. Most of the inhabitants of this town were soldiers and members of their families. Ajágünná, a Military General, later became the leader of the town.

During his period, there was no war or external aggression that he did not contain. Sometimes, he would be engaged in battle from severalfronts at the same time. In the end, he would come out of the battle triumphant. He never lost any battle. He was regarded as a great tactician and strategist.

In the home front however, the story was totally different. On several occasions, he was almost consumed by the conspiracies of his own people. There was hardly any step that he took which did not attract opposition from his own people. Many times, his own wives and children were involved! Ajágünná could not understand why this should be so. He decided to involve everyone in the decision-making process. During deliberations, they would all agree on a line of action to be taken. As soon as thls step was being put into action, the same set of people would begin to criticize Ajágünná. They accused him of being high-handed, callous, wicked and inconsiderate. There was nothing he did that satisfied everyone inlbadan.

Tired of all these developments, he decided to approach the Awo stated above for Ifá consultation; would he be able to overcome the internal crises he was facing? The Awo explained to him that winning battles that he engaged in with enemies outside was nothing compared to the ability to contain crisis internally generated by conspirators. The Awo made it clear to him that enemies usually stayed outside the home while conspirators lived inside with their intended victims. The Awo said that internal war against the conspirators was a war he could not win and at the same time, it was a war he must not lose. He was advised to offer ebo at alltimes to be able to contain alltheir conspiracies.

1

053


Ajágünná said that what baffled him most was that even his own blood relat¡ons were also involved in all the plans aga¡nst h¡m. The Awo responded that it was not a surprising phenomenon. That was only to show him how difficult human beings were. He was advised to offer gbg and feed Ifá and Egu Qdara as prescribed above. He complied. The Awo told him to remember at all times that he was paying the price of being a leader. He was told that this price could be very heavy as he had seen. Ajágünná returned home with the fulldetermination to succeed in life. He had no full confidence in anyone. He decided to move himself away from all traitors and betrayers. He cleared a bush far away from his home and cut down anlrókó tree he found there. He decided to erect his new home there. When some people saw him doing this, they called his attention to the fact that the site he had chosen was where the Elders of the Night used to have their meetings and that thelrókó tree he had just cut down wasthe spotwhere people used to placethelpésé meantforthese Elders. They concluded that his choice was not appropriate for a residential home. Why should he believe these people? Ajágünná queried. He had been betrayed over and over. What assurance had he that this was not another plot against him? He felt that he had no reason why he should trust anyone again. He concluded that his instinct should guide him in all things he planned to do. He announced to these people that he had decided to live in the new site whether they like it or not. Before long, he completed the building and moved in together with the members of his family. The Elders of the Night considered this the greatest insult and affront that anyone could perpetrate against them. They summoned an emergency meeting in order to decide the fate of Ajágünná. In this meeting, it was unanimously decided that Ajágünná must be made to suffer a slow and painful death in order to serve as deterrent to others. Not only this, his family members must also be made to suffer the same fate. If the remainlng relations refused to Ieave their site for them, they would be made to suffer from generation to generation. As soon as these decisions were taken, Ajágünná fell

ill. They carried

him from one health center to the other without avail. One day, he remembered that he had earlier been warned against erecting his home on

1054

Íloo't"/t that site. He realized to his regretthat he could only be sure of those whom he loved; he had no way of knowing those who really loved him. Before he could inform others in his household, IkrJ, Death arrived. He prayed to be given another chance to return to eafth at a later date. He promised that if his request was granted, he would rely on nobody except Ifá and Egü Qdara. He would no longer be disappointed whenever anyone misbehaved. He would be ready for any surprise at any time. He had accepted the fact that human beings could never be satisfied, no matter how hard one tried.

,

Omi ge Gboñgbo 9$ Omi fgsg s,é nl gbongbo Kl o má fgsg gg o Dla fi¡n Ajágünná Tl ñge Olórl Ilú lbadan Fbq nl wqn nl kó wáá $e Ó gb'qbo, ó rú'bo ñjg Ajagunna gbá ml o O¡órl Ihl sóro Ifá 9bá ml 9mg énlyen 9Oró o

Translation

,

Let the water spill out and flow And let the roots break Let the water gently cross over the roots So that passersby will not break their legs These were lfá's declarations to Ajágünná The leader oflbadan Land He was advised to offer gbg He complied Ajágünná please come to my rescue Leadership had its high price and is very difficult Ifá, please come to my rescue Human beings are very difficult

Ifá assures this person that he/she shall be assisted to contain internal crises and conspiracies aga¡nst him/her at all times.

1055

Ita Dida: An invitation to lfa Consultaüon

10.

Ifá says that there ¡s no profession that the person for whom this Odü ¡s revealed during Ikqsedáyé or \e¡qdü cannot engage in, except all those which are against the law of the land, especially stealing. It is therefore a taboo for the person for whom this Odü is revealed to engage in robbery fraud, prostitution, smuggling, drug trafficking, blackmailing, kidnapping, and gambling and soon.

Ifá says that there is the need for this person to offer gbg for his/her business to progress. He/she shall receive the blessing of Ifá and Olódümaré at all times if he/she stays within the limits of the law. On the other hand, if this person engages in any vice, he/she shal! incurthe wrath of Ifá and Olódümaré.

Ifá advises this person to offer gbq with two pigeons' two guinea-fowls and money. He/she is also to feed Ifá with one duck. On this, Ifá says: Agaluwewé, Awo wgn n'Ibádán Mesl'QgQ üá filn wgn n'Ibádán Mesl-QgQ N'llé OklyQlé, gmg Egbáá ó di'ra ogun Fbq áseygrl nl wQn nl kl wQn wáá 9e

Translation Ibadan land He cast Ifá for the inhabitants of Ibadán land In the home of OltlyQlé, ofÉprings of Egbáá who needs not make any special preparation before going to war They were advised to offer gbg for accomplishment A,Saluwewe, their Awo in

The inhabitants of Ibadan wanted to know the types of professions that they could engage in that would bring them success. That was why they went to the home of the Babaláwo mentioned above, Agálüwéwé, for Ifá consultation. During the consultation, Qse-Mé¡I was revealed. The Awo told them that there was no work they engaged in which would not bring them success. They however needed to steer clear 1

056

llf ose

rureTi

of all illegal things such as stealing and other related jobs. They were told that any job they did would accord them recognition and honour as long as the job was legal. They were all warned to avoid doing anything which would drag the good name of Ifá into the mud, lestthey incurthe wrath of the Divinities.

They were also advised to offer gbg as stated above. They all complied. As soon as they did this, they allwent about various jobs farming, hunting, trading, fishing, knitting,"tooking, traveffing lfa practice and so on. They were all recognized and blessed by Ifá. Those who engaged in stealing/ smuggling, fraud, prostitution, blackmailing, drug trafficking, kidnapping, gambling and so on were cast outand sanctioned by Ifá. AgalUwewé, Awo wgn n'fbádán Mesl-Qgg Dlá filn wgn n'Ibádán Mesl-Qgg N'llé OlrtyQlé, qmg Egbáá O di'ra ogun lbg áseygrl nl wqn nl kl wgn wáá ge Wgn gbq'bo, won rú'bg Awo tl rtta lla, Awo náa n¡ Awo tf ttta'efó, Awo náá ni Awo tl ñta lyQ, Awo náá ni Awo ü rlta isu, Awo náá ni Awo tl ñta agg, Awo náá ni Awo ü ñse ode, Awo náá ni Awo tl nmg llg Awo náá ni Awo tl ñta gja, Awo naá ni Awo tl rlge ounje, Awo náá ni Awo tl ñse Qne, Awo náá ni Awo to nkg orin, Awo náá ni Agaluwewé o dé o, Awo Odé lbadan Aye lfa dün j'oyln lg Awo tó ba ja'le, ló ba Ifá je

Translation Agálüwéwé, their Awo in Ibadan land He cast Ifá for the inhabitane of Ibadán land In the home of Oluyglé, offsprings of Egbáá Who needs not make any special preparation before going to war

1457

lfa Dida: An invítaüon to lfa Consuftation

They were advised to offer gbg for accomplishment They complied The Awo who sells okra, is still an Awo The Awo who sells vegetable, is still an Awo The Awo who sells salt, is still an Awo The Awo who sells yam, is still an Awo The Awo who sells clothes, is still an Awo The Awo who engages ¡n hunting, is still an Awo The Awo who engages in construction, is still an Awo The Awo who engages in fishing, is still an Awo The Awo who sells food, is still an Awo The Awo who engages in traveling, is still an Awo The Awo who sings, is still an Awo Here comes Agaluwewé, the Awo of lbádán land The Life of lfá is sweeter than honey Any Awo who engages in stealing and vices has spoilt the name of Ifá and has automatically cast him/herself out of Awo community

Ifá says that this person needs to endeavour to ensure that he/she is not cast out of the commun¡ty of respons¡ble people, He/she needs to live and act within the confines of the law at all times.

11.

Ifá says that for this person to succeed in life, his/her surest bet is hard-work. For him/her there is no shoftcut to financial success and accompl¡shment. He/she needs to use his/her brain and plan for his/her success and future. Outside this, there is no other way for him/herto achieve success in life. Ifá advises this person or group of persons to offer gbg with three pigeons and money. Each individual is expected to offer this gbg. After the gbg, he/she is also expected to concentrate on his/her chosen career. On this, Ifá says: $qkübg, Awo odé lbadan Dlá fitn won l'óde lbadan Wgn nfomi oju süngbéré ire gbogbo fibg ni wgn nl kl wgn wáá ge

Translation ggkubg, the Awo of Ibadan land 1

058

ii* o""

He was the Awo who cast Ifá for the inhabitant of Ibadan land When they were lamenting their inability to succeed in life They were advised to offer gbg

""¡,

The inhabitants oflbadan were very ambitious right from the inception of the town. They had big dreams and they also think big. They planned for Ibadan to become the biggest and most popular town on eafth. They also wished the town and the inhabitants thereof to be blessed with financial success.

to $qkúbe, the Awo mentioned

above for Ifá consultation: Would this town expand to become the biggest and most populous town on earth? Would the inhabitants become the richest and most influential? Would they be blessed with thriving business enterprises? Would this town become a major trading post? Would the individual inhabitants of thistown be blessed and respected?

One day, they went

Ifá said yes to all their questions. Ifá said that it was clear that the inhabitants of Ibadán land were ambitious. They talked of big things and concieved great ideas. The Awo however told them that thinking and speaking their intention to become great were not enough; there was the need to match these with pragmatic action to succeed. They were told to concentrate on their work in order to translate their dreams and speeches to reality. The Awo assured them that there was no profession that would not bring them success. He therefore advised them to diversify their work and avoid a situation where all of them would be doing one profession. Some of them needed to farm; some to hawk; some to be traders; some to be blacksmith; some to be wood carvers; some to be singers; some to engage in cooking; some to be herbalist; some to be Ifá priests; some to be Oñsa devotees, etc. There was no job they concentrated upon that they would not succeed. They were advised against smuggling, acting as hired assassins, kidnapping, fraudulent practices and so fofth. The Awo also advised each of them to offer gbg with three pigeons and money. They all complied and went to their various homes. They were all expecting the success which the Awo assured them that they would be blessed with. Unfortunately however, no success was fofthcoming. They waited for 1059

lla Dida: An invitat¡on to lfa Consuftaüon

one year but instead of progress, there was chronic retrogress¡on. The citizens suffered. One day, they all decided to go to ggkúbe's home to accuse him of lying to them and cheating them. They wanted him to know that he was the one who told them never to cheat or lie but he was the same person found guilty of the same offense. When they got to his home, he could see from their countenance that they were not happy with him. He then told them to narrate what was amiss to him. They did. The Awo told the inhabitants of Ibadan that even though the inhabitants of Ibadan offered the gbg of three pigeons each, they had failed to offer the greater ebq which was heeding the advice given by him for them to embrace hard work. The Awo explained to them that procuring gbg materials is the minor paft of gbg while heeding the advice given is the main vital aspect of gbg. The Awo advised them to go back home and embrace hard work as he had earlier advised. They returned home and decided to give the advice of Sekúbe a

trial. Within three months, everything began to change for the better. Their various businesses thrive. They became successful and they began to plan great things for themselves and the community. They returned to $gktlbe to give him thanks and praises. Sgkrtbe told them to remember thisastheir motto: $gkübe, Awo odé lbadan Dlá fitn won l'óde lbadan Wgn nfomi oju sungbéré ire gbogbo fbg ni wgn nl kl wgn wáá ge Wgn gbQ'bo, wgn rú'bg Sgkúbe ma ma de o Awo ode lbadan Aqe b'qni ko ba s'isg gni kfl la Translation $gkrtbe, the Awo of lbadan land He was the Awo who cast Ifá for the inhabitants of Ibadán land When they were lamenting their inability to succeed in life They were advised to offer gbg They complied Here comes Sekúbe 1

060

Íf

The Awo of Ibadan land Can't you see that without hard-work there can never

be

ose t¿"ri

success?

Ifá says that the person or group for whom this Odü is revealed is assured of success as long as he/she or they are hard-working and focused. Conversely, the financial problems that the person or group for whom this Odü is revealed is presently facing is due to lack of hard-working. There is therefore, the need for the person or group to embrace hard-work and offer gbg as prescribed above.

t2.

Ifá says that there are two friends who need to offer ebo where this Odü is revealed. These two friends are doing illegal things in the Community and as if that is not bad enough, one of them is planning to cheat the other with trick. Ifa advises both of them to desist from their clandestine act. At the same time, Ifá advises the one planning to outwit the other to stop because it will never work. If they refuse to put an end to their anti-social activities, they shall be put to

everlasting

shame. Ifá says that there is

the

Need for each of them to offer gbg with one he-goat and money and to turn a new leaf. On this, 0s€ MeI says:

Blaótllekú fojrl kan'ra

A

gni ó

üá filn onlkoóró A bü filn Olúbádán Awgn mejeefi jg ng'odg oru f;bg ni wgn nl kl wgn ge

Translation Even if we shall die There is the need to set eye on each other for the last time These were Ifá's declarations to Offkóoío And also declared to Ohf bádán They were both engaged in hunting in the dead of night


1

061


OnfkOóró and OltJbádán were accompl¡shed robbers, there was no where that they had not gone to steal. Anywhere they went, they were always successful. For this reason, they believed that anywhere they went to raid; theywill hurl homea lotof booties, One day, they went for Ifá consultation in the home of the Awo mentioned

above in order to determine whether or not they would continue to succeed in their act. The Awo told them that both of them were engaged in illegal business and thatthey needed to desist from it. He also told them that one of them was planning to outwit the other. Such person should stop fofthwith; otherwise, he would be put to everlasting shame. They were also advised to offer gbg as prescribed above. It was only the thief from Ikoro land known as Offkóóró complied. The thief fromlbadan land bluntly refused to offerthe gbg. One day, the two friends went to steal, their loot was the biggest they had ever made in their lives. They packed everything and stored it in the home of the thief from lbadan. They decided that they needed to wait for about five market weeks for all the uproar to subside. (One market week is five days). As soon as their loots were packed into the home of the thief from Ibadan, he started having ideas. He saw no reason why the other person should share part of the loot. He began to see the loot as exclusively his. After all, he reasoned, the whole thing was packed into his house. He began to plan with his wife on how to take over everything. They soon came up with an ingenious plan. The thief from Ibadan said that he would pretend that he had died and the wife would be weeping, wailing and gnashing her teeth. True to plan, the day that On'ikóóró came to the home of the thief from Ibadan, he metthe wife and children of the latter crying thattheir husband and father had died last night. Offkóóró could not believe his ears because he had planned not to engage in any stealing anymore. He only wanted his share of the loot and use it to settle down and plan his future, But hearing that his friend had died was a blow to him that he might not be able to realize his dream. When he saw the wife and children weeping, he felt pity for them. However, something kept telling him that something was amiss. He then told them that he would like to set his eyes on the

1062

lf o"" rurq¡

corpse of his friend at least for the last tíme before he was buried.

He was then taken into the room where the 'corpse' of his friend laid. When he got into the room, he pulled out the cutlass that he had kept under his garment and declared that even though he had lost his own share of the loot, he would however, give his friend a mark that he would take to heaven to show them in heaven that he, the thief from lkoro, was frustrated on eafth. He hit the friend with the sharp edge of the cutlass on the head. His friend jumped up in pain! Onfkóóró was surprised that his He then told them to quickly give him his friend was not dead after own share of the loot. The thief from Ibadan gave Onlkóóró his own share, though in shame. And he began to nurse his wound. The news of the incident soon filtered into the town. Anytime they saw someone with a mark on his forehead, they would know that it was the thief of lbadan. It soon became the talk of the town and people stafted making a joke of it. Anytime they saw someone with a mark on the head, they would jokingly say that 'your mark looked like that of the thief from lbadan'. He couldn't bear this anymore; and since that time, he lived his life in full shame and ignominy.

all.

Blaótllekt¡ A fo¡rt kan'ra eni ó Dlá fún OnlkOóró A bü filn Olúbádán Awgn meieejl jg ng'odg Oru fibg ni wgn nl kl wgn ge Ero lpo atl tOfa' fni gb'$bg nibQ ko waa 99'bg

Translation Even if we shall die There is the need to set eyes on each other for the last time These were lfá's declarations to Onfkóoro And also to Oltfbádán They both engaged in hunting in the dead of the night They were advised to offer gbg Only OnlkOóró complied Travellers to Ipó and Qfa towns Let those advised to offer ebg comply

1063

lfa Dida: An invítation to lfa Consuftation

Ifá says that this person will not be put to shame. For this reason, he/she must not plan anything that will bring him/her shame and odium.

13.

Ifá says that the person that people are searching for where this Odü is revealed is neither dead nor lost. This person is alive and well where he/she He/she is even well established and contented where he/she is staying presently. This person is however, not prepared to return home. They should therefore, not waste money in offering gbg for him/her to return home. All what they can do is to send people to go and visit him/her where he/she is living now, so that he/she will nottotallyforget home.

is.

On the other hand, if someone is planning to travel on a long journey and this Od0 is revealed, there is the need to offer gbq and feed Egü Qdara before embarking on the trip. Ifá advises this person to offer

ebq with

two hens, two pigeons, two guinea fowls and

money.

He/she also needs to feed Egu Qdara with one this,Ifá says:

cock.

Tlaóbádé Ilé Ohlwo laá kQq dé

Tlaobáayá A y'QdQdQ OjügbQna

Qdede ojügbQna ni mo kQkQ ye M ko jÉ kl n ráaye dé'lé ohlwo üá filn Opó Tl ñ sjawo r'Ode lbadan f;bg ni wgn nl kó wáá Se

Translation If we arrive in a strange town We need to go to the home of the

OhJwo

If we must make a temporary stop It must be in the home of the OjügbQna It was the home of the OjügbQna which I stopped temporarily This precluded me from geüing to the home of the Ohlwo These were lfá's messages to Opó When going on spiritual expedition to Ibadan 1

064

On

!,I

ose uej¡

He was advised to offer gbg

town. He was a very competent Babaláwo. One day, he planned to travel on a long journey in search of success and financial accomplishment. He had no specific place in mind. He therefore Opo was a citizen of QyQ

went for Ifá consultation in order to determine whether or not his journey would be successful. The Awo assured him that he would not only be successful, but that he would make his final destination his permanent home. He was advised to offer gbg as stated above. He did. When he set out on his journey, he met another Awo, Atg-t
Meanwhile, the relatives of Opo became worried that they had heard nothing about him. He had spent five years on his journey and he had not sent any message home. They began to search for him. One day, they went to the Awo mentioned above for Ifá consultation: Would they be able to see him again? Was he still alive or already dead? Was Opo lost in his journey and was not able to trace his way back home? The Awo assured Opó's relatives that he was neither lost nor dead. He told them that Opo was already a successful Babaláwo where he was. He told them that as a successful Babalawo, he may not want to come back home. Allthey needed to do was to keep in constant communication with him so that he would always remember home. With this advice from the Awo, the relatives of Opo felt a bit relieved.

On getting home, they decided to find out his location and to send a message to him. They chose somebody to do this, and on getting to Ibadan land, he discovered that the person he was looking for actually lived in that town. On getting to 0pó, he was so happy seeing him in his 1

065


magn¡ficent condition. He then narrated the ordeal they had encountered in an effoft to search for his whereabouts. Opó too was happy to see the representative. He then gave him a lot of gifts to be given to the family and relatives back home, stating that he may not be coming back home to settle, but from time to time, he would be sending messages to them. When the relatives of Ópo saw the gifts and messages sent to them, they became happy that OpO was not lost after-all; he only went tolbadan for spiritual expedition. Opo was then hailed and praised as a great Awo.

Tlaobádé Ilé Olrtwo laá kqq dé TlaObáayá A y'QdQdg OjügbQne Qdede ojügbQna ni mo kqkE ye Nl ko j€ kl n ráaye dé'lé Ohtwo Dla fun Opo Tl rt sjawo r'óde lbadan Fbq ni wgn nl kó wáá Se Ó gbQ'bg ó rú'bg Opo tl a rt wá A 9e lbadán ló ré Awo rere re lbadan

Translation If we arrive in a strange town We need to go to the home of the Oltiwo If we are to make a temporary stop It must be in the home of OjügbQna It was the home of the OjügbQna which I stopped by That precluded me from getting to the home of the Olúwo These were Ifá messages to OpO When going on spiritual expedition to Ibadan He was advised to offer qbg He complied The Opó that we have been searching for He had actually gone to Ibadan OpO, the víftuous Awo had gone to)badan

Ifá promises to make the person for whom this Odü is revealed a 1066

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prom¡nent personality outside the place where he/she was born. He/she will however not be willing to return to where he/she was born.

L4.

Ifá says that the person for whom this Odü is revealed is being pursued by Ikrl, Death, and there is therefore the need for him/her to offer gbg in order to overcome the threat of Death and at the same time to be respected by all the evil forces of life. Ifá advises this person to offer gbg with one matured he-goat and money. There is also the need for him/her to feed Ifá with a big she-goat. On this Ifá says: A kll f¡ lpQnjú bá Babaláwo gbé'lé A kff fi lpqnjú lé Babaláwo bQ s'óde Fni tó ba fi lpgnjú bá Babaláwo gbé'lé fni tó bá fi lpónjg lé Babaláwo bQ s'óde olúwaarQ yóó t'gsQ bg glyán éérün Dlá fifn Lápádé, gmg OrOrO ewa Eyl tó rrfi ggbQn Inú pa'wó Tl Ikú ñfi ggbQn inu wa kiri fbg ni wgn nf kó wáá $e

Translation One does not live with a Babaláwo with malice One does not chase out a Babaláwo with malice If one lives with a Babaláwo with malice And if one chases out a Babaláwo with malice Such a person will fall into a pit full of emmets These were Ifá's declarations to Lápádé, the Beautiful She, who was using her wisdom to acquire wealth And whom Death was using his own wisdom to pursue about She was advised to offer gbg

Lápáde was

a paragon of beauty. Every part of her body was well

proportioned. She was also blessed with humility and a deep sense of humour. She was highly intelligent and deeply respectful. She was well trained by her parents. To crown it all, she was very enterprising. She was unbelievably good in business. 1067


When she was ready for the marr¡age market, she settled for a Babaláwo. She devoted all her life for her husband, her children and her business. She equally had the love, respect and fear of Olódümaré and the Irúnmglé at heaft. She was a role modelfor allyoung women in the community.

In her business, she was very successful. She was making good money in her business. She was using the money she made to help her family. Her husband was very fond of her. All the relatives of her husband adored her and held her in high esteem.

There was however, one snag. As happy as she was, she was always fearful of her future and her well-being. She was always having terrible dreams which portended evil and disaster. Unable to bear it any longer, she discussed her fears with her husband. After much deliberation, it was concluded that Ifá would be consulted for guidance and appropriate action on the issue. One day, she went to another Babaláwo for Ifá consultation: Would she overcome this problem? Would she live long and be the mother of her children for long? Would she continue to make profits in her business? Would she be blessed with happiness in her home? The Awo told 'Lápáde that as she was busy making profits in her business, so also was Ikrl, Death, busy making plans on how to eliminate her. She was however assured that Olódümaré Himself and the Irúnmglé would ward off the impending disaster. This was because of the fact that she was the wife of Ifá and a daughter of Irúnmglé, who was doing all things that pleased the IrúnmglQ at all times. She was also informed that there was no need for her to fear Death as what was wofth fearing was Fear itself. She was advised to have confidence in Ifá and Olódümaré. She was also advised to offer gbg as stated above. She complied. As soon as this was done, Egü Qdara himself sent fqru , Fear, to constantly accompany'Lápáde even/where she went in order to intimidate and scare Death away from her. That was what happened and Lápáde was able to live and go about her business confidently. She lived long and happily. She also died happily at her old age. 1

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A kll f¡ lpQnjú bá Babaláwo gbé'lé A ktl f¡ lpqnjú lé Babaláwo bQ s'óde Fni tó bá fi lpqnjú bá Babaláwo gbé'le Eni tó bá fi lpQnjq lé Babalawo bQ s'óde OlúwaarQ yóó t'ese bg glyan éérün Dlá fitn Lápadé, gmg OrOrO e,wá Eyl tó rrfi ggbQn Inú pa'wó Tl lkr¡ ñfi ggbQn inu wa kiri fbg ni wgn nl kó wáá Se Ó gbg'bo, ó rú'bg KO pe kO jlnna F wa ba ni lalkú kangiri Alkrl kangiri láá bá ni lo+q Qpe Ikú bl o bá wg'lé Kl o béérü Awo Bl iná bá jó korlko ilé A beerü aja

Translation One does not live with a Babaláwo with malice One does not chase out a Babaláwo with malice If one lives with a Babaláwo with malice And if one chases out a Babaláwo with malice Such a person will fall into a pit full of emmets These were lfá's declarations to 'Lápádé, the beautiful She who was using her wisdom to acquire wealth And whom Death was using his own wisdom to pursue about She was advised to offer ebo She complied Before long, not too far Join us where we receive the blessing of longevity That is what Ifá guarantees for its followers Ikú, Death, if you enter a home Be fearful of an Awo If fire guts the grass of a home It will have fear for the roof

Ifá guarantees the person for whom this Odü is revealed that he/she will live long in sp¡te of the incessant death threats in his/her life. Ifé says that Death will fear this person and move away from hislher life.

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15. Ifá warns that there is a woman where this Odü is revealed who must be given to a practicing Ifá Priest as a wife. This woman cannot marry any other person who is not an Ifá Pr¡est. If this Odü is revealed to a woman during lkgsQdáyé orI¡elgOu, the woman must be married to an Ifá Priest. Ifá Priest here, means a person who has undergone I¡elgdu and who is also working as a Babaláwo. A person who has just undergone I¡elqOU wlthout being a practicing Babaláwo cannot marry the woman in question. This is just in order to protect her Iife.

There is also the need to offer gbg for this woman so that her children will grow old enough to a stage of maturity before she dies.

Ifá says also that there are many women looking for children where this Odü is revealed,lfá assures that these women will be blessed with children. Ifá advises each of those concerned to offer gbg with one matured she-goat and money. On these, Ifá has this to say: Imgnmq dá o, oblnrin ge'dl yánñkóló Dlá fún Iná Tl ñfomi ojrl süngbéré gmg fbg ni wgn nl kó wáá ge

Translation The lightning exposes the buttocks of a woman This was the Ifá cast for Iná When weeping in lamentation of her inability to beget a baby She was advised to offer gbg

Iná was sick and tired of living a life of childlessness. Anytime she saw her colleagues with their children, she used to feel sad and depressed. She used to weep daily because of this, and she continuously prays to Olódümaré to open her own womb so as to have her own baby who would make her proud and happy in life. One day, she went to the home of the Awo mentioned above for Ifá consultation: Would she be able to have her own baby? Would miracle happen in her life which would remove her from 1074

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the league of barren women to the group of proud and happy mothers? The Awo assured her that she would be blessed with her own baby. She was advised to offer gbg with one matured she-goat and money. She d¡d. The following month, she became pregnant. She later gave bifth to a bouncing baby boy. During the lkgsQdáye of the baby, the Awo told Ina that her baby was a Babaláwo from heaven. She was advised to put him in the care of an Ifá Priest who would train him as a Babaláwo. The baby was named Ináki, after his mother.

Ináki was handed over to the Awo who cast Ifá for his mother when he was just two years old. He specialized in finding solutions to the problems of childlessness and related ailments. He soon became more proficient than his trainers. There was no woman who would approach him for assistance who will not smile at the end of the day. Soon, everyone knew him aslnáki, the Awo of Olódümaré because of the belief that, it was only those whose prayers were about to be answered by Olódümaré who would go to Ináki for assistance on the problem of childlessness.

Inákl, Awo ilé Olódümaré

üá firn onljümú-Nákl Ó jl, gkr¡n gmg ló ñ sun fbg ni wgn nl kó wáá ge

Translation fnákl, the resident Awo of Olódümaré He was the Awo who cast Ifá for Otfrjümú-Náki Who wpke up and wept in lamentation of his inability to beget a child He was advised to offer ebo

Ofijumu-Nál( was in love with children, but he had no child of his own. That was why he went to)naki for Ifá consultation: Would his wife beget a child for him? Inaki assured On.ijümrf-Nákithat he would be blessed with a child of his own. He told him to offer gbg with one matured she-goat 1071


and money. He did. As soon as Orftjümú-Nál('s wife finished her menstruation, she went to Inál( in order for him to give her asejg, herbal soup, to eat so as to be blessed with pregnancy. On the very day that Ofrjümú-Nál('s wife went tolnál('s home, he was not prepared for her because he was not expecting her that day. All the herbs and roots which he needed forthe áséjg had not been procured.

Consequently, )náki decided to give her a temporary asejg so that her trip to his home would not be in vain. He scraped some alloyoff a brass moftar in his home, imprinted Qsg-Me¡) into it and recited incantations into it. He gave itto Orfijümú-Náki's wife to take. She did. The following month, she became pregnant. She later gave bifth to a baby boy. The boy was named 'Orfijümú-Naki, Qmg ar'ódó idg gúnyán jg' meaning 'Otftjümú-Naki, offspring of those who use brass moftar to prepare pounded yam for consumption'.

Inákl Awo OlórOó Dlá

filn OlórOó

Tl ñfomi ojú süngbéré tgmg fbg ni wqn nl kó wáá ge

Translation Inál(, the Awo of Olóróó Ifá for Olóróó When weeping in lamentation of his failure to have his own child He was advised to offer qbg The reputation of Ináki as the best Ifá Priest who specialized in gynecological problems had spread far and wide. When Olóróó failed to put his wife in the family way, he was advised to approach Ináki for solution. Consequently,Ináki was invited: Would it be possible for him (Olór0ó) to impregnate his wife and become a proud father in his life? Would he be able to produce an heir to the throne of his forefathers? He asked. He cast

Inákiassured Olóróó that he would be able to impregnate his wife. He was advised to offer gbg with one matured goat and money. He did. He was also advised to send his wife tolnáld the very day that the wife finished 1072

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her monthly period. He took note of this instruction.

daythatthe wife finished her period, she wenttolnáki's home. Again,Ináki was not prepared for her because he had not procured allthe herbs and roots necessary for the asejg. He did not want her to return On the very

home empty-handed, he went out to get some ékán leaves (a kind of grass used in the olden days to thatch the roof of a house). He grinded the grass and imprinted QsQ-Mé¡T into He recited the incantation and handed it overto hertotake. Shedid. She became pregnantthatsame month. She gave b¡rth to a bouncing baby boy. The boy was named Olóróó-fkan.

it.

Inakl Awo'Lábldá Ddá fün Qláblda Tl ñfomi ojrl sUngbéré tgmg fbg ni wgn nl kó wáá ge Translation Inál(, the Awo of Qláffda He cast Ifá for Oláffda When lamenting his inability to beget a child He was advised to offer gbg

It was the reputation of Inaki which Qlábfda heard of that led him to go and consult Ifá in his home. He too had been suffering from childlessness. When he got to lnáki's home, he wanted to know if he too would be as lucky as others who were by then proud parents.

Inakiassured ' Lábida that he too would soon become a father. He advised him to offer gbg with one matured he-goat. He complied. Ináki also told him to send his wife to him Clnak¡) on the very day that the woman finished her menstruation. He did.

home. He therefore scraped the wooden pillar in his house, grinded it into a fine powder, On that day,Ináki had nothing to give the woman at

imprinted Qse-melf into it, recited the incantation and handed it overto the woman for usage. That same month, the woman became pregnant. She soon gave b¡fth to a baby boy. The baby was named Opó,.the Pillar.

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During the lkgsQdáyé of this baby, Ifá instructed that the baby must be initiated into Ifá as soon as possible and that he must take to Ifá practice as his profession. This was exactly what was done. Opo grew up in the home of Inaki. He too specialized in finding solution to gynaecology problems. Before long, his own reputation also spread like wild fire. Opo Awo Olówu Dlá filn Olówu, AmiwO Aja

Igbati ó rtm'gnu sünráhun gmo fbg ni wgn nl kó wáá Se

Translation OpO, the Awo of Olówu

He cast Ifá for Olówu, AmiwO Aja When lamenting his inability to beget a child He was advised to offer gbg

olówu had no child. He had grown old. He desperately needed an heir. All efforts to get one had failed. IRaki, the most outstanding Babaláwo at that time had grown old and feeble. He could no longer move about as he used to do before. Olówu had no alternative but to invite OpO, Inál('s student for Ifá consu ltation. When Opo arrived, he assured Olówu that he would surely beget a child. He advised Olówu to offer gbg with one matured she-goat and money. He complied, He did Ifá preparation, áséjg, for Olówu's old wife. She became pregnant and gave bifth to a baby boy. The boy was named Atie a child born by an old couple. Opq Awo Otr¡bádán Dlá filn Oh¡bádán Ojlgbln Qmq ajQgbln jQkarahun lgbatl rtmóml ojrl súngbére gmq fbg nl wgn nl kó wáá ge

Translation OpO, the Awo of Ohlbádán

He cast Ifá for Olúbádán, the snail eater He who eats snails together with its shell When he was lamenting hís inability to beget a baby He was advised to offer ebo

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Ohibádán was also suffering from the same problem of childlessness. He heard that there was one Babaláwo living with Olówu who had helped Olówu to have a baby. Oklbádán was a bossom friend of Olówu. He asked Olówu to release Opo for him in order to help him get a baby. Olówu obliged him. 0pó went to lbadan. He cast Ifá for Olúbádán. Qsg-MéJi was revealed. He assured Olúbadan that he would be blessed with a child.

He advised Oltlbádán to offer qbg with

a matured she-goat

and

money.

He complled. As soon as his aging wife finished her period, Opo prepared a5eje for her. She became pregnant that same month. She gave birth to a baby boy. The boy was named Atie a child born by another old

couple. Three years after, Ohlbádan invited Opo again. He told Opo that one child was not enough for him. He said that he needed another baby. OpO assured him that he would be able to have another baby. He advised Oltibádán to offer gbg with one ram and money. He complied. When his wife finished her monthly period, he prepared an asejg for her. She She became pregnant that same month. She later gave consumed

it.

b¡rthtoa babygirl. When Olúbádán heard that his wife had delivered safely, he retorted thus; meaning, 'these Babaláwo are 'Nñkan má lQrQ áwgn Babaláwo something in their declarations'. This was because OpO had said that it would be a female babyand itwas so.

fif'

During thelkgsgdáyé of this baby, Ifá said that the first word spoken by the father would be the name of the baby. She was therefore named honour' 'Nñkanlglá' meaning 'There is something 'Nñkan' 'Something', for shoft. Opo explained to Ohlbádán that Nñkanlolá was Ifá's wife from heaven. She must therefore be handed over to a practicing

in

or

Ifá Priest in marriage not just anyone who had done ltefffa, but to someone who was a Babaláwo.

When Nnkanlglá grew up, Opo had Ieft Ibadan for other places. The intention of Ohlbádán was to hand her over to OpO to marry. When they could not find Opo, Ohibádán gave her out to Olówu, Opó's friend. Olówu 1075

lfa Dida: An ínvitation to lfa Consultaüon

was not a practic¡ng Babaláwo but had undergone the process oflten'¡fá. Nñkanlglá became the wife of Olówu. She soon gave b¡rth to a baby named Ire for Olówu. Olówu was a very powerful warrior. He had fought and won many battles. He went on another military campaign. This time, he took Nñkanlqlá along with him. As a matter of fact, all the campaigns he went as from the time that he got married to Nnkanlglá, he used to take her along with him. Whenever he returned from any campaign, Ohlbádán used to send his first child, Atie, to go and enquire after the welfare of his younger sister. Olówu would then in turn send his own son, Atie to go and inform Olúbádán that all was well. This was the routine between these two great leaders and warriors for about seven years before everything changed for the worse. One day, Olówu went on a military campaign. As usual, he took Nnkanlglá along with him. When they got to Qsun River, the river was full and uncross-able. They gave Qsun many things to flow away and allow them to pass. The river remained full. Olówu approached the riverand declared 'Qsun, please allow us to pass. When we return, I will give you something'. As soon as he said this, the river flowed away and the soldiers moved to their destination. They had a very successful campaign.

On their return however, when they got back to Qgun River, it was full again. Olówu remembered his pledge to Qgun. He threw jewelries into the river. They were all returned to him. He threw goats and sheep to the river. They were all returned, He threw household utensils to the river. They were all returned. He threw dresses and other clothing materials to the river. They were all rejected. All what Olówu gave Qpun River were rejected.

The soldiers who followeO Olówu to war were all impatient to get back home and reunite with their families. That was when Basorun, the war generalismo, told Olówu that he was the one causing their delay. How? Olówu promised to give Qgun River'Nñkan', 'Something', but he had not done so. If he wanted them to go, he must hand over his wife Nñkanlglá to QSun River! Olówu could not believe his ears. He was so sure that Qgun River would never accept his wife. He threw Nñkan to the river and she 1076

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was promptly accepted!!! Olówu had given Qsun River 'Something' as pledged!

There and then, Olówu knew that there was bound to be serious crisis between him and his friend/in-lary Oltibadán. When Olúbádán heard that Olówu was on his way home, he sent Atie to go and enquire after the welfare of Nñkanlglá. At the same time, Olówu sent Atie to go and break the bad news to OhJbádán. Both Atié and Atié met at Ogbéré River. When Atié told Atlé what had happened, a big fight ensued. That was what Ohibádán heard of, when he raised his own soldiers to go and confront Olówu. On the other hand, Olówu raised his own soldiers to counterattack. Several lives were lost. Ogbéré River turned red with blood from both sides. The very foundation of YOrúba Nation shook violently as a result. In the end, Ire, the child of Nñkanlglá was raised by foster parents. The hatred and enmity between Olúbádán and Olówu lasted throughout the lives of the two warriors. ImQñmQ dá o, oblnrin gé'dl yánrlkóló D,lá fifn Iná Tl ñfomi ojrt süngbére gmg fbg ni wgn nl kó wáá se Ó gb'gbo, ó rrt'bg Igbat¡ yóó bll, o bl Inakl Awo ni wón nl kó máá se Inekl, Awo ilé Olódümaré Dlá firn onljümu-Nákl Ó i¡, ekun gmg ló ñsun Fbg nl wgn nl kó wáá Se Ó gb'Qbo, ó rú'bo Inákl Awo Olóróó Dlá fitn OlórOó Tf ñfomi ojt¡ sUngbére tgmg fibq ni wgn nl kó wáá se Ó gb'Qbo, ó rrt'bg Inákl Awo'Lábldá Dlá fitn Qláblda Tl ñfomi ojrl süngbéré tgmg fbg ni wgn nl kó wáá ge Ó gb'Qbo, ó rú'bo Opo, Awo Olówu

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Dlá fitn Olówu, AmiwO Aja Igbati ó rtm'$nu sünráhun gmg fbg ni wEn nl kó wáá Se Ó gb'gbo, ó rú'bg Igbatf yóóbl, ó bl Atlé OpO, Awo Olúbádán üá filn Olúbádán Ojlgbln 9mq ajQgbln jQkarahun Ó jl, gkrtn gmg ló ñ sun Fbq nl wgn nl kó wáá ge Ó gb'gbo, ó rrl'bg Igbat¡ yóó bl, ó bl Atlé Olrtbádán ni gmg kan kO tó oUn Fbq ni wQn nl kó wáá ge O tun gb'€bg, ó rú'bg Igbeü yóó tún bll, ó bl Nnkanlglá wón wáá fi firn Olówu, Amlwo Aja Nnkanlglá máá bi, ó bl lre Ñje Üá ohlbádán ohún olówu o nll tán lálláf Ire, Kil gbQnjü mo Iyá rQ Olówu o O bá mi wá lyáá ml O máa rlbi yan-an-an-an-an Ir+ kll gbQnjú mo lyá rQ!

Translation The lightning exposes the buttocks of a woman This was Ifá's declaration forlná When weeping in lamentation of her inabÍlity to beget a child She was advised to offer gbg She complied And she gave birth to Inal( InaK was instructed to practice Ifá as his profession Ináki, the resident Awo of Olódümaré He was the awo who cast Ifá for Ofijümu-Nál( Who woke up and wept in lamentation of his inability to beget a child He was advised to offer gbg He complied Inál(, the Awo of Olór0ó He cast Ifá for Olór0ó When weeping in lamentation of his failure to have his own child He was advised to offer ebo He complied 1

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fnaK, the Awo of 'Láffda He cast Ifá for Qlábfda

.

When lamenting his inability to beget a child He was advised to offer ebe He complied OpO, the Awo of Olówu He cast Ifá for Olówu, Am)wO ájá When lamenting his inability to beget a child He was advised to offer gbg He complied And he gave bifth to AtiQ Opo, the Awo of OhJbádán He cast Ifá for Olúbádán, the snail eater He who eats snail together with its shell When he was lamenting his inabÍlity to beget a baby He was advised to offer gbg He complíed And he gave bifth to AtiQ OhJbádán declared that a child was not enough for him He was asked to offer gbg He complied And he gave birth to Nñkanlglá She was given to Olówu in marriage Nnkanlglá gave birth to Iré The enmity between Olúbádán and Olówu can never end forever He (Ire) could not grow to maturity before his mother will passed on Olówu, please help me search for my mother to make me proud Iré will never know his mother!

Ifá cautions the people for whom this Odü is revealed to please heed warning and follow the advices of Ifá strictly.

16. Ifá says that there is someone where this Odü is revealed who is aspir¡ng for a leadership pos¡t¡on. Ifá says that this person has the physical, financial and charismatic capabil¡ty to assume this position. In spite of all these qualifications however, Ifá warns that this person should not be given the position. This is because if given, this person will be so high-handed that he/she will scare everyone away from the group, commun¡ty, c¡ty, state or nat¡on.

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Conversely, Ifá says that if this Odü is revealed to the person who has

come for Ifá consultation on his/her chances of being picked to assume a pos¡t¡on of authority, this person must be seriously warned against being too high-handed, lest he/she is eventually removed from position with ignominy. Ifá says that to assume the position is nota problem; the issue however, is howto maintain the position. Ifá advises this person to offer gbg with one matured he-goat and money. He/she also needs to change his/her attitude for good so as to avoid a situation where he/she will be conspired against and be removed from that position. On these Ifá says:

Inú u wgn ni ó dára lwá a won nl ó sunwón Ifá a wgn ni sunwqn N¡ o je kl wQn ó pé wgn lg ilé Kl wgn ó lg réé j'érü wá I)lá firn Yérépé Tfi g'gmg Ónlkáa merlndlnlógún Eyl tó loun o j'óyé láarln lgb$ f;bg nl wqn nl kó wáá ge

Translation Their heafts are impure And their characters are nasty Even their Ifá is unacceptable That is why they are not invited to people's homes For them to cast Ifá and pedorm ebQ for others These were Ifa's declarations to Yérépé, the Nettle Offspring of the owner of the sixteen rooms with backyards When planning to assume the position of authority in the forest He was advised to offer gbg

big

Yérépé, the nettle, was like beans or tamarind. He looked so ordinary. He appeared simple and straight-fon¡rard. He talked with humility at all times. Anytime he opened his mouth to speak, people saw wisdom in his speeches. Hewasconsidered a man ofvision and wisdom. Bythetime he had grown up to maturity, all the inhabitants of the forest were already considering him for leadership position. One day, Yérépé was summoned 1

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to the midst of elders of the forest and was informed that it had been decided to place him in a position of Authority. He was told to give it consideration before taking a final decision. Yérépé was so happy with this development that he rushed to the home of the Awo mentioned above in order to determine how grand the installation ceremony would be. He was not really concerned with whether or not he would succeed in his new position. Unknown to those who proposed Yérépé forthe new position, he had been harboring great malice againstall those in the forest. He had therefore been waiting for the oppoftunity to revenge against what he considered to be injustice that the people perpetrated against He promised himself to inflict pains and

him.

embarrassments which the people would not forget in a hurry on them. So, his questions during Ifá consultation were - one, to know how befitting the installation ceremonywould be, and two, to knowthe bestwayto make those who cheated him before suffer.

The Awo told him that he would surely be installed. He was however warned against being too high-handed, wicked, uncompromising and inconsiderate. He was advised to be accommodating lest he was dethroned with ignominy. The Awo also advised him to offer qbg as prescribed above.

When he heard all what the Awo said, he became livid with rage. He considered the warning and advice of the Awo as insultive and impe¡tinent. He promised himself that he would surely teach the Awo a lesson on how to respect those in pcsitions of authority as soon as he was installed. He stormed outof theAwo's home. Soon after this, Yérépé was installed as the head of the trees in the forest.

It

was a memorable occasion. As soon as he was given the staff of authority, he sprang into action. He stafted with those who installed him. He simply sprinkled some of his nettle dust on them. The Kingmakers stafted to scratch every paft of their bodies. This was not enough to stop the nettle dust from itching them. They soon removed all their dresses, including their undergarments. It was not enough. They were completely naked! Yet, they continued to scratch their bodies. Not until they rubbed 1081


every paft of their bodies with palm-oil did they feel any form of relief. The whole area was thrown into pandemonium. The crowd dispersed in confusion. The Kingmakers were thoroughly disgraced! After this, anyone who moved close to Yérépé was in trouble. They ended up suffering the same humiliation like the Kingmakers. The whole forest began to fear Yérépé. At a stage, he was known as a leader who would never robe his subjects, but rather preferred to strip them naked in broad daylight. Everybody ran away from him. He had no friend. Nobody was exempted in his vengeance.

One day, the people gathered together to find a lasting solution to the threat of Yérépé. All the members of the forest were sick and tired of his style of governance. They wanted him removed by all means. They planned to do this without moving close to him. In the end, they came up with the plan to set fire on all the areas that Yérépé could be found. This was exactly what they

did. Yérépé died in the fire, full of regrets.

Inú u won ni o dara lwá a wgn nl O sunwqn Ifá a wgn ni sunwqn N¡ o je kl wQn ó pé wgn lg ilé Kl won ó lg reé j'érü wa Dlá filn Yérépé Tll g'gmg Ónlkáá msrlndlnlógún Ey¡ tó lóun ó j'oye láaÉn lgbg fbg nl wgn nl kó wáá Se Ó ko,tl Qgbonyin s'ebg Yérepe lwg lo O g'eni Yérépé lwg lo ó g'ééyán Igbatl wQn fi q lé'dü oyé Lo sg gbogbo ilé d'ahoro

Translation Their healG are impure And their characters are nasty Even their Ifá is unacceptable That is why they are not invited to people's homes For them to cast Ifá and perform ebQ for others These were lfá's declarations to Yérépé

1082

lf 9"" u"/i backlards

Offspring of the owner of the sixteen rooms with big When planning to assume the position of authority in the He was advised to offer gbg He refused to comply Now Yérépé, you lacked manners Yérépé you are not a decent being When you were installed into a position of authority You turned the whole community into a desefted area

forest

(

Ifá warns that any leader who is too harsh or wicked will find himself/herself to blame in the

end.

(

Abgnt Aboyé.

(

( 1

083


A.

SIGNIFICANCE OF OSE MEJI FOR THOSE BORN BY THE ODU DURING ITOSEOAYE ONITÉIODU

or

Those born by Q+e Méjl during lkgsQdáyé l¡elqOu are destined to become the most impoftant persons in their families. They are also endowed with children who become leaders in their community. It is therefore in the best interest of this persons to ensure that they are offering ebo for themselves, they also need to do the same for their children.

and

These children are also blessed with good understanding spouses who help them to getto the top in life. There are bound to be oppositions to the relationship at the initial stage; but in the end, they will live happily together for the rest of their lives. For Q9 q Méjl male children, their wives will be instrumental to the consummation of their foftunes. For Qgq Méil female children, their husbandswill makethem proud and happy.

In the lives of Qqg Meil children, the only panacea to financial success is hard work, and more hard work. In their lives, without hardworkthere can never be financial success. On the other hand, Qqe Mejl children need to use their brains more than their brawn. They need to stop in order to conquer. They also need to use their brains in order to make their clients, customers and partners feel important and needed.

It is in the best interest of Qge Méil children to observe Ifá and Obatala Qse days on a regular goals in life.

basis. This will certainly assist them to achieve their

The lives of Qge Méjl female children are such that they must never be promiscuous and must never sleep with more than one man at the same period. If they do this, they will destroy their chances of consummating their foÉunes. They will also not be able to make ends meet. For peace of mind, these women need to maintain their chastity and dignity. The leadership qualities of 0g€ Méjl children are in question. They lack proper administration. They are known to be very high-handed, uncompromising and wicked. For this reason, they have the tendency to drive people away from themselves even though they are generally loved 1

084

ff

all.

ose t¿el¡

Sometimes 0g€ Méjl children take decisions aga¡nst themselves and to carry out such decisions end up becoming problematic. This is it is in the best interest of Qge Méil children to be careful with the types of decisions theytake.

by

why

Méjl children, males and females, what they need to struggle for, more than any other thing on eafth, is respect and dignity. They do not need to struggle to become the highest person in rank. They only need to

For QgE

ensure that they maintain their respect and dignity at all times.

c,

AFFTLTATED rRÚNMQLF/ORTSA OF qSF MEJI

1. Ifá -For progress, success, victory and love 2. Odü -For comfoft and happiness 3. Egu Qdara -For victory success and accomplishment 4. Opo -For good children and stability 5. fdan Ogbó -For longevity. 6. Aje -For financial success and marital bliss 7. Qbetálá -For marital bliss and success 8. Qqun -For foftune consumation 9. Orl -For foftune consumation 10. 11.

Oke

D.

TABOOS OF OSE MEJI

1. 2. 3. 4. 5.

FgbS -For leadership and success -For childbearing and upbringing

-

Must never eat fkiñ, bush goat for anything To avoid unconsummated foftune Must not use Olongo and Aparó, partridge birds for anything - To avoid unconsummated foftune Must never use scorpion for anything - To avoid being exposed to enemies Must never be promiscuous - To avoid unconsummated foftune Must never engage in anti-social activities - To avoid public disgrace and humiliation 1085

'


6. 7.

Must never show laziness - To avoid unconsummated foftune Must never eat Okro - To avo¡d financial hardship

E.

POSSIBLE NAMES OF OSE MEJI CHILDREN

Males Olú-Qmg - Leader among children Ifagótlfo - Ifa is truthful Qlábldá - Honour is dazzling

1. 2. 3.

Females

1. 2. 3.

oke¡ty¡t - oke gave bifth to this Amúylwe - A child that brings prestige to the family

thpedé

- Honour coverage in the family

Abgru Abgyé.

1

086

Chapter 16 OFÚN MEIT

ll lr tl ll ll ll

Chapter 16

Or(1ru MEJI (SRANGí¡N ME¡I) A. 1.

Ifá says that the person for whom this Odü is revealed

during

Ikqsédáyé or ltQlódü, unlimited success is guaranteed. Ifá says that he/she shall become a great leader in life. He/she shall be very valuable and influential in the community, the way the eye is to the whole body. Ifá says that this person will attain leadership position from youth and his/her influence will spread farand wide. Ifá advises this person to offer gbg with

hro fresh fowl eggs, two

pigeons, shea butter and money. After this, he/she will also procure one pigeon, one fresh fowl egg, shear butter and jpnjókÓó leaves (let me live), the leaves will be grinded into fine paste, the egg will be broken and mixed with the grinded leaves, the pigeon will be slaughtered and the blood drained into the mixture with oil, shea butter will be added to the mixture and mixed properly into fine paste. The paste will be used by the person for whom this Odü ¡s revealed to rub his/her body regularly. In this Odü, Ifá says:

Asú'réa ká'sdn A rln'rln gbQrg a ká'san Akfl l'éni nl Mqsan Ká mu álpqn Dla fun Ojú Tl rtlg réé jg glója l'áwüjg ara fibg nl wQn nl kó wáá 9e

1088

Il

orun ue¡i

Translation We rushed to pluckoranges And walked leisurely to pluck oranges If we have contacts where oranges are grown We surely cannot suck unripe ones These were lfá's messages to Ojr1, the Eyes

When going to become the leader among allthe pafts of the body He was advised to offer gbg

Ojrl, the Eye, was relatively smaller than most pafts of the body such as the arms, legs, hands, feet, neck, chest, abdomen and so Ojú was position in the however ambitious. He wanted to occupy a very influential body. For this reason, he went to the home of the Awo mentioned above to determine how he would do itto attain his life ambition.

on.

The Awo assured him that he would be able to accomplish his Iife ambition. He was advised to offer gbg as prescribed above. He complied.

When Ojú was comlng into the world, Olódümaré instructed Qbátálá to make them in pair and place them in two identical sockets in front of the head for them to be part of the face. Olódümaré also instructed that they must be the pathfinders for the whole body. That was why it was Ojrl that was saddled with the responsibility of making living things created by Olódümaré to see things and find their ways from place to place. Without Ojú, eyes, living beings would have been in permanent darkness. For this reason, Ojú was jealously guarded and protected bythose who have it.

Ifá says that the person for whom this Odü is revealed shall occupy the position that Ojü has in the body in his/her community, group, society and/or country.

Asú'réa ká'sán A rln'rln gbQre a ká'sán Akll I'Qninl Mgsan Ká mu alpqn Dlá filn Ojú Tl ñlg réé jg Qlója l'áwüjo ara lbq nl wQn nl kó wáá ge Ó gb'Qbg, ó rrl'bg 1

089


'

Ojrl wáá j'Olója nlgba y{ o F jé n máa rln F j€ n máa yan

Translation We rushed to pluckoranges We walked leisurely to pluck oranges If we have contacts where oranges are grown We surely cannot suck unripe ones These were lfá's messages to Ojú When going to become the leader among the other pafts of the body He was advised to offer ebg He complied

Ojrl has now become the leader among all the other pafts of the body Let mewalk leisurely And march majestically

Ifá says that this person shall have a say in the affairs of his/her group, soc¡ety, commun¡ty or country.

2.

Ifá says that most of the achievements of the person for whom this Odü is revealed had gone down. These achievements shall however be regained while many more shall be added unto them for him/her. Ifá advises the person not to despair or panic. All that he/she needs to do are to work hard and be hopeful.

Ifá however advises this person or group to offer qbg with 1O white pigeons, 10 rats, 10 fish, 1O hens and money. After this, the person for whom this Odü is revealed also needs to procure 20O áwóróñpálá (palm tree maggots). These maggots will be cooked for this person together with ewe ajé (wealth leaves), ¡t will be consumed by the person for whom this Odü is revealed after offering the gbg and the recitation of this Odü. A stanza in this Odü on this aspect says: Ajéylm¡ká, Awo wgn n'ilé Alárá Ero towq glrlglrl Fr¡ja Füjáñjá

wg'ja

1

090

'i!t

orun uej¡

üá firn wgn nl ltokrt-Agbgn T'lsálQgjá Eyl tl won jl, ff wgn o r'ajé tuntun ná mQ Fbg niwQn nl kó wáá Qe Translation Ajéyim¡ká, the residence Awo in Alárá's household And the crowd who rushed intothe marketsquare Fúja Fújárljá They werethe Awo who castlfá forthem atltÓku-Agbgn Atthe southern paft of the market Those who woke up and could not find new sources revenue

of

generating

They were advised to offer ebg

The inhabitants of ltoku-Agben town, espec¡ally those living at the Southern side of the market square found themselves ¡n an inexplicable financial mess. They could not understand why, in spite of their enterpr¡se and hard work all their avenues of making progress blocked totally. They paddled left and right, front and backward, yet, their canoe stood still. As the last resoft, they went to the group of Awo mentioned above for Ifá consultation; would foftune ever smile on them again? Would they succeed where they had now failed? Would they be able to attain their desired goals in life? Would accomplishment return to their town once more? And above all, would they have course to smile at the end of these travails? The group of Awo assured them that even though there appeared to be a huge clog in the wheelof their progress, nonetheless, failure willgive room for success; disappointment will give room for oppoftunities; desperation will give room for contentment; while sorrow will give room for boundless joy. The group of Awo advised them to offer gbg as prescribed above. They all complied. They also looked for áwóróñpálá, palm tree maggots, to prepare their Individual herb soup for consumption. After the gbg, they all went back to their various responsibilities. Before long, after the offering of the gbg, the doors of oppoftunities began to open, happiness returned to the community, Those who were sick regained their health; chronic debtors were able to repay their debt. As a result of the boundless opportunities which had returned to,ItOkü-AgbQn 1

091

lfa D¡da: An ínv¡tat¡on to tfa Consultation

town,

t was ea:y to work and procure

wealth.- Chronic bachelors advand;; ;f ,¡il conducivé and married' Ma'ied to'pÉt econom¡c environment to get i'ná'*"'" not spinsters took

3lfaved and thev

b"gilü;ñ."

sure oi the future had their fears crriuien] FJi,.rr, morhers and chirdren an¿ oáóán io n"*

,otned their tt:^o^Y.t::t nornes for themsefves' loé"iñ". uná ber*tins e"1-ur".y,"r" "."a oppottunities economíc and financial combined' made I|s ¡"náoiüñüry:r: happier. rhese tuo for beüer óíár¡t¡": ;ii#"."\,J,rn g"Tti-qrariü peopte were l¡re, .n. in rtoko_Agbon. or "br:_!o iü when ¿'i"j"lH,Tfl uAsbsn,,hev

inthe:?rñt'

r"?l'il[*

,y;,il+I1,

,il$;::tlkt*:t;t*:xi:tJ:::.f

Ajéyfm¡ká, Awo wQn n,ife Afárá

Eróto

ror. r*YlrlTslrl ws'ja

filnwqn m ltokü_Agbo¡ T'isalgoja Dfá

jt

Ey¡ u y-olT o r,ajé fbe nf wqñ n¡F_.qn ro

*.á

tuntun ná mó

"l

sf .eoo,, *qi _Ireajetiewa ko d 'Jb; _wqn

freajétitun.f,ieae

I ti je,sba "*oro,rf,ria t." "r. T, ::_1_*q

iI

il

o é ir"ure

de

ssrsrs

_freayat.awaOrf aya ü tu¡n *g;fe _Ire de je'gu. a*oronpaia Iti aya o Ire t

¡*.'.l¿Tíl" gmq ti tr¡n wo,té

:rlti j"'g dé ¡" I Iregmgt "*o.orrp-JJ o serere I," goog|iieffi lTé

y.9 gooSbo ti tun wo,té dé Irreti jg'gba a*oro,rp;ñ;= sbosbo t¡ tui

Translation

üJ,il á. n*n*r.

Ajéyf m¡ka th.e residence Awo ín Afárá,s household And the crowd

,ho ,rr]Giinto tne marketsquare 1092

'i\ FÚja FÚjánjá

otun ue¡i

for them atltokr¡-Agbqn

rnev wáiá ne Awo who cast Ifá market Atthe southern Partof the

Thosewhowokeupu.¿couldnotfindnewsourcesof generating revenue TheY weré advised to offerqbg TheY comPlied re orwáátln *n¡trl hithe¡to we lacked It has now returned to us We nave consumed 200 AwÓroñPálá ii. oi*"alth has returned in torrents The ire of sPouse has returned We have eaten 200 AwÓrOñPálá in droves And ire of spouse has returned lacked The irá of cit¡ldren thatwe The ire of children has returned We have eaten 200 AwOrOnPálá like locusts The iü óf tnitOttn has returned All ire that we were looking All ire has now returned We nrve consumed 200 AwOrÓñPálá At ¡rqháve returned to us asexpected

'

for

.:i

Ifáassuresthepersonorgroupforwhomthisodüisrevea|edthat atthe and be grateful to OlÓdümaré to Jmile he/she/they shallirave course end ofthe daY.

3.

with a very high title in life' honoured be person.shat this Ifá says that his/her nim/trei popular and shall enhance

The title shall make

communitY' Prestige in the

Ifásaysthatthispersonsha|lgivebirthto.ama|echi|dwhoshal|take while he/she is still alive' Ifá nir"iniiLu"n from position over that the need for this person for whom ¡t ti'r'.iá happens, ¡?iñis says tnat position peacefully and move away tne vacátá to revealed this odü is from that communitY'

If

association, one of the subor environment working a it is in is revealed shalltake over

ordinates of the person

fo;;ñ* 1

this Odü

093


the position he/she occup¡ed. Also, if this happens, it is in the best interest of this person to leave the work or association and move elsewhere peacefully.

If it is during Ikgsgdaye for a male baby, the name of this baby is either Ariwogla or Awolglá. This child shall live to take over the position of his father.

Ifá recommends for the person for whom this Odü is revealed either during IkgsQdáye or Itélódü, to always go about with'irükQrQ, cow or horse tail. By so doing, his/her prestige and honour will shine through and he/she will be given space and acceptability in the community.

Ifá advises this person to offer gbg with 3 pigeons, 3 cocks, 3 guinea fowls, 2 )rükQrQ and money. After the gbg, one of the IrükQrQ will be handed over to him/her for use. On this, Qrángún Mé¡) says:

Afitnyinyin Akányinyin Qyinyina kán biah Dlá fi¡ n Qrángrtn, Elégbéje lrükQrQ Igbatl ó rt m'ómi ojrl süngbéré gmg fibg nl wgn nl kówáá ge

Translation That which is white and dazzling Thatwhich spreads and glows That which shines and is immaculately white These were Ifá's declarations to Qrangttn Owner of 1,400'irükéré, cow or horse tail When weeping in lamentation of his inabilityto begeta child He was advised to offer qbo

Qrángrtn was made the Qba of Ila land amidst pomp and pageantry. His reputation spread like wild fire. He was known, honoured and respected throughoutthe length and breadth of Yoruba land. 1494

ltii orun ue¡i

In spite of all these ach¡evements however, Qrángún had no heir to the throne. As a matter of fact, he had no child at all, even though he had several wives. This situation made him sad. This was the reason why he went for Ifá consultation; would he be a proud father in his Iife? Would he

have a child who will inherit the throne depafted? Would his sorrowturn to joy?

of his forefathers when

he

The Awo assured him that he would give bifth to a baby boy who will eventually take over his position. He was advised to offer gbg as stated above. He complied. Before long, one of his women became pregnant and gave, b¡fth to a baby boy. During Ikgsgdáyé, the baby was named Ariwoglá. This baby had very rapid growth. Because Qrángún had earlier been informed by his Awo thatthis child shall take over his position, even while he was still alive, he (Qrangún) decided to send this child out of Ila land to go and live elsewhere in order to avoid any situation that might lead to friction and competition between father and child. That was why Ariwoglá was raised up outside the domain of his father.

Where Ariwoglá was raised up, everybody knew him as a prince. The royal blood flowing in his veins made people to honour and respect him. He was treated as heir apparent. Before long, he began to gather followers and suppofters. Allthese supporters treated him like a royalty. One day, Ariwoglá made up his mind to visit his father in lla land. All his suppofters and followers decided to follow him tolla land on this royalvisit. He rode on an immaculate white horse. He put on immaculate white dress. His beads were immaculate white. The crown on his head was made of immaculately white beads. His sandals were made of $ege efun beads. His irükQrQ was also pure white. The saddle on his horse was made of pure white leather.

When he got to the boundary of lla land, the news quickly spread to the town that an Qba higher than Qrángrln himself was coming to town. Qrángrfn was the only one who knew that this Qba was actually his son because of the way he was told that the Qba dressed. When he realized 1

095


that his subjects rolled out drums, guns and other mus¡cal instruments to welcome the Qba that they cons¡dered to be higher than him intollá land, Qrángún knew without being told that it was time for him to vacate the throne and give way for his son to ascend the throne. This was exactly what Qrangun did. He leftIla and never returned until he died. Ariwoglá assumed the Qbaship position and reigned until he was old and joined his ancestors as one of the greatest Qba that Yorübá land had ever produced.

Afitnyinyin Akányinyin O¡inyin a kán b¡ a|á Dlá filn Qrangún, Elégbéje lrükQrQ Igbatl ó ñ m'óm¡ ojrl süngbéré gmg Fbg nl wqn nl kó wáá 9e Ogb'gbororú'bg Igbatl yóóWt,ó bl Ariwoglá Srangún wa ti r'Qyln Qkü Ariwo wáá gba'le lla kankan

Translation That which is white and dazzling Thatwhich spreads and glows Thatwhich shines and is immaculatelywhite These were lfá's declarations to QrangUn Owner of 1,400IrükQrg (cow or horse tail) When weeping in lamentation of his inabilityto begeta chíld He was advised to offer gbg He complÍed He eventuallygave bifth to a baby boy named Ariwoglá When Qrangun lefttown Merriment engulfed the whole oflla land

NOTE: This stanza is not a license for sub-ordinates to hatch up any evil design or conspiracy against their superiors. It is not an oppoftunity for a child to plan to ovefthrow his/her parents or for junior ones to plan illegally to take over from their superiors. If the take-over is not allowed to come naturally like what happened between Qrángrln and Ariwoglá, the usurpers will suffer for the rest of their lives.

1096

4.

I'l

**r"¡,

Ifá says that it foresees long life for the person for whom Ofun Mé3) is revealed. Ifá says that he/she will live long to witness the birth and growth of his/her grandchildren. Ifá advises this person to procure one hen. This hen is to be used to rub every paft of his/her body and then slaughtered for Ifá. Ifá says that if this is done, long life is assured. All evil forces that could lead to untimely death for this person shall be chased away. On this, Ifá says:

Onllrldá Onllrlso Ká jl nl owúrQ kutükütü Ká m'óbl kan lQg D,lá

Tl

fdluyo

nf

nu igbó

filn Qntnmllá

ñg'aworell'adlg

Fbq nl wqn nl kó wáá Se

Translation Todaythe dewstops And again the dew drops Let us wake up early in the morning And offer one kola nutto ÓlUyo in the forest This wasthe Ifá castforQrtlnmllá When going to ll'ádig (where hen is used to ward off untimely death) He was advised to offer ebo

Qrúnm)lá was always confronted with the problems of people losing their loved ones in their prime. Many promising people died in mysterious circumstances. That was why Ortlnmllá went to consult During consultation, Ifá instructed him to use a matured hen as stated above in orderto ward off untimely death. Qrrf nm)h did.

Ifá.

As soon as Qrúnmlla began to do this, all those who came to him were protected from untimely death. For this reason, Orúnmlla was regularly supplied with hens, because they knew that he needed them for the protection of people threatened with mysterious deaths of youths and 1497


young ones.

Onllrldá Onllrl so Ká jl nl owúrq kütükütü Ká m'óbl kan IQQ fdlúyo nlnú igbó D,lá filn Orúnmlla Tl ñg'aworell'adlg Sbg nl wqn nl kó wáá ge

Ógb'gborórú'bg Yóógbgn'kú lg Yóógb'árün lg Ogbó'dlg o, g'ara yeeyQQ Kóogbgn'kú Igo

Translation Todaythe dewstops And again the dew drops Let us wake up in the morning And offer one kola nut to Ohlyo in the forest This wasthe Ifá castforOrrJnmllá When going toll'adlg He was advised to offerebq He complied It will chase away death And chaseawayailments Matured hen, shakeyour body And chaseawaydeath

Ifá says that the person for whom this Odü is revealed shall live to his/her old age.

5,

Ifá says that the person for whom Ofrfn MéJi is revealed is pureheafted, kind and cons¡derate. He/she believes in justice, decorum and fair-play. In spite of these qualities however, he is not liked. People are p¡anning evil aga¡nst him/her. Ifá assures him/her that he/she will overcome all these adversities. Ifá advises him/her to continue to do good and put his/her faith in Ifá and Olódümaré,

Ifá also advises this person to offer gbg with 16 pigeons and 1098

'il

orun ue¡i

money.

After the gbg, there is the need to make an Ifá preparat¡on with átófl leaves mixed with black soap for bathing regularly. If these could be done, then he/she would overcome all the enemies and at the same time make tremendous progress in his/her life. On this, Ifá says: Ode nl d'áró

Sdedenl ran'kün Qdedetl wgn gbé ran okün Ni wQn ti ñ rg agg o Dlá fitn Olórl-ire Tl wen ñ f¡ ejq I re vü kiri o Fbq nl wqn nl kó wáá 9e

Translation Outside is for preparing dye The passage is for spinning rope The passage where rope is spinned Is also where clothes are dyed These were Ifá's declaratíons to Olóf -ire, the Lucky one Who was being reported about in a malicious manner He was advised

to offer ebo

Olóf-ire, the Lucky one, was always finding himself face-to-face w¡th good things of life. He was always foftunate. When good things happened, he was always present to share in them; conversely, when misfortunes occurred, he was never involved. Five major events took place in his life which convinced others that he was indeed a lucky person.

One, when he was a small ch¡ld, he fell into the well in their neighbour's house and was there for three days before people noticed that someone was there when they returned from their journey. He was half-dead when he was rescued. Everyone knew that if he had spent even two more hours, he would have died of cold. He did not drown in the well because there was a root offshoot which was in the well that supported his weight.

Two, when he was about five years old, there was a severe pestilence in 1

099


his village which killed several infants and young ones. He was the only survivor in his family compound among 17 children.

Three, when he was in his early teens, he went out on a hunting expedition with his elders. There was a fire outbreak in the forest. All the hunters died but he miraculously survived with minor burns and bruises.

Four, when he grew up to become a young man/ he was very strong and brave. One day, there was a rift between his village and the neighbouring village. This rift later degenerated into a full scale war. He was one of the soldiers who were drafted to defend his village. His village was defeated. Allthe able-bodied men and women were marched to a plain ground in the village square and executed. He was however given two vicious slaps by the head of the enemy soldiers and ordered to get out of sight. He ran for cover and he was the onlyyouth left to tell the story.

Five, as soon as the war was over, the remaining people in the village gathered together in order to fashion out a way of moving their lives fonryard. They invited allthe remaining youths who were not in the village when the war stafted to return to the village in order to restructure it, both physically and economically. They made Olóf-ire the head of the workforce. While they were doing this, Olóf-ire came across a large sum of cowries and expensive jewels which was estimated to be more than what 15 generations could exhaust. He invited the whole village. After much deliberation, it was decided that the jewels should be sold while the proceeds should be used in reconstructing the village. Olól-ire was handsomely rewarded.

He shared the reward among the youths who worked with him in the village reconstruction. That was how his troubles stafted. Some people felt that they ought to be given bigger shares than what they were given. Some felt that they were the ones who ought to share the money and not Olóí-ire. Others felt that it was becoming too much of Olól-ire as he was seen as a survivor in all disasters he had ever been involved in. They concluded that he was the one whose spirit was bringing trouble into the village.

1100

ll

orun ue¡i

Initially, it stafted as a m¡nor resentment aga¡nst Olór'i-ire. Later, it gained currency. Anywhere he went, he realized that people were casting scornful glance at him. It later became an open hostility against him. He could not understand the basis of their hostility. Before long, the people gathered together to take a firm action against him. After much deliberations, they came up with three alternatives; one, to banish him from the land; two, to incarcerate him; orthree, to eliminate him outright. On the night of the day when this plan was hatched, Olóf-ire had a dream; in fact, it was more of a nightmare. In this dream, he saw himself stripped naked and tied to a horse with a strong rope and was being dragged through the major streets in the village. As soon as he woke up, he went straight to the group of Awo mentioned above for Ifá consultation; was this dream a sign of something disastrous about to happen to him? If yes, what could he do to aveft the disaster? During Ifá consultation, Oftln me¡t was revealed.

The Awo told Olól-ire that people were narrating his story about. He was told that his problem originated from the fact that he had always been lucky in his life. They told Olófi-ire that most of the people had a lot against him because he had survived when mostof their relatives had perished; he had been blessed where most of them were still gnashing their teeth in pain and agony; and he had been elevated where others were being frustrated. He was however assured that he would overcome all the evil fashioned against him.

The Awo advised him to offer gbg as prescribed above. He complied; he was also advised to prepare the Ifa soap for use. He gave the moneyto the Awo to prepare the soap for him.

As soon as these were done, public opinion against Olóf-ire began to change. His antagonists began to see him as someone who ought to be praised instead of being despised. They saw him as someone who was very lucky but who had been confronted with several near-death experiences. Before long, people began to seek his advice and sometimes ask him to tell them the story of his life. Nobody ever thought of planning evil against him anymore. 1101

lfa Dida: An ínvitation to lfa Consultaüon

Ode nl d'áró Qdede nl ran'kün Qdedg tl wQn gbé ran okün Ni wQn ti ñ rg agg o

Dláfi¡n Olórl-ire Tl wqn r fi ejq q re vú kiri o fbg nl wen nl kó wáá 9e

Ógb'gborórú'bg

Ñjq enl ff ñn Qjq q m¡ wl k¡r¡ Atorl Ifá niyóótot'éml sl rereo Atorl

Translation Outside is for preparing dye The passage is for spinning rope The passage where rope is spanned Is also where clothes are dyed These were Ifá's declarations to OlóÍi-ire Who was being repofted about in a malicious manner He was advised to offer ebo He complied Now, those who repofts me about in a malicious manner Atofi, the switch Ifá will switch public opinion in myfiavour AtoR

Ifá says that for the person for whom this Odü is revealed, Ifá will change public op¡n¡on from bad to good for him/her. Ifá says that he/she will gain respect and honour among his/her commun¡ty.

6.

Ifá advises the person for whom this Odü is revealed to be humble at all times. He/she needs to have respect and conslderation for those who are lower than him/her. Ifá says that in order to succeed in life, it is the duty of the person for whom this Odü is revealed to put it at the back of his/her mind that it is a favour rendered to him/her if anyone agreed to be assisted. In other words, if the person for whom this Odü is revealed assists anyone, he/she needs to consider 1102

lI orur r"¡' himself lucky that the person who needed the favour had assisted him/her to be assisted if he/she does not show pride or arrogance then success and accomplishment are assured.

Ifá advises this person to offer gbg with two white pigeons, two guinea fowls and money. After this, he/she needs to feed Ifá with one hen. On this aspect,Ifá says: OgUn abg ni O t'orl opó ra Oókan gogo Ogún'ná ló ba'lQ LósgQIüjü d'oñro Dlá filn Orúnmllá Tl Babayóósgara redi grU fbg ni wqn n| kó wáá ge

Translation Twenty blades cannot shave a pillar clean Only one live ember of charcoal turns a forestto dry land These were lfa's messages to QrUnmIla When he was to turn himself into a slave He was advised to offer ebo

When Qrúnm)lá was coming from heaven to eafth, he planned to be doing good deeds in the most profitable manner. He was óonvinced that doing so was the best way to secure the highest spiritual points. Consequent upon this, he went to the home of the two Awo whose wise sayings were mentioned above for Ifá consultation: would he be able.to positively influence the world and at the same time score very high spiritual points? The Awo assured Orrlnmllá that he would surely be able to assist whoever came for assistance. He would also be able to gather very high divine rewards for himself in the process. He was first advised to offer qbg as mention above. Not only that, he was advised to ensure that while assisting those who needed his help, he must learn how to render this assistance in such a way that it would appear that those who received his assistance were in fact the ones who were doing him a favour. In other words, Qrunmllá was to consider it an honour that the people agreed with 1103


Qrtlnm)lá for him to help them. This was because if the people refused to be helped, then Qrúnm'llá would not be able to gather any spir¡tual reward from Olódümaré. Qrúnmllá agreed with the Awo and offered the gbg as prescribed. While on eafth, Qrúnmllá actuallycondescended very low in orderto render help to anyone. He would go all out of his way to help. He did not only consider it as an honour that he was allowed to help, he even made it clear that the honour was highly cherished. Those who received his help were all pleasantly shocked and surprised that they were the ones who were doing Qrunmllá a favour by allowing him to assist them. Many people trouped to his house, they ordered him around and he gladly did his best for them. By so doing, he was highly favoured by human being and Olódümaré. Ogun abg ni ót'orf opó ra Oókan $ogo ógún'ná ló ba'le

Lósgelüjü d'oñro Dláfi¡n Qrúnmllá

Tl Baba yóó sg ara re di grU fbg ni wqn ff kówáá Se Ó gb'Qbg, ó rú'bg KO p€, KO jlnná f wá bá'ni bá'yQ E wáá wo're o

Translation Twenty blades cannot shave a pillar clean Only one live ember of charcoal turns a forest to dry land These were lfá's messages to QrUnm'lla When hewastoturn himself into a slave He was advised to offergbg Hecomplied Travellers tolpo and Qfa town Come and join us in the midst of happiness Come and behold all Ire in live

Ifá says that as long as the person for whom this Odü is revealed is ready to show high degree of humility and level-headedness, then he will be blessed and favoured by Olódümaré. 1104

Ii

orun ue¡i

Ifá says that something of very high propoftion is creating fear and apprehension into the mind of the person for whom this Odü is revealed. Ifá says that this person is already seeing the signs warning him/her that all is not well at all. There is the need for him/her to offer gbg and feed the Elders of the Night as quickly as possible.

Ifá warns that this person must never sell or eat ákárá, bean cake in his/her life. It is a serious taboo for him/her so as to avoid a situation where he/she will constantly be in contention with the Elders of the Night. He/she must also avoid being miserly in all things he/she does. He/she must be open-handed atalltimes. Ifá advises this person to offer gbg with 201 pieces of bean cakes (akara) and money. He/she also needs to feed the Elders of the Night with another 201 ákárá. On this aspect, Ifá says: Aga ke, kOdáke

Qgblngbln rin bQQ ni o dábQ Alálsen ñ bgnl'há ibQnjgun? D{áfirn lruubamt Tl yóó dá'gun lya awgn Fle, ye f bg ni wqn nl kó wáá Fe

Translation The hawk contínued to shout unendingly And the hoopoe hummed ceaselessly Is there someone suffering from ailment around there?

These were Ifá's declarations for Erürlbdrnf Who would incurthe wrath of the witches She was advised to

offerebo

frürlbárn'i, Dread-bvercomes me, was an expeft in making ákárá, bean cakes. People used to patronize her from far and near. Before long, she was known as the best ákárá seller in the land. She used to make huge 1105

lfa D¡da: An invitation to lfa Consultaüon

profit.

She was highly rated in the

land. The commun¡ty leaders gave her

honour and recognition. In spite of these achievements however, Früúbarff was very stingy. She saw no reason why she should give out to anyone. She could not give her ákárá out as sample. If anyone wanted to taste it, she reasoned, let such a person buy. She believed that by so doing, she would be able to maximize her profit. One day, the head of the witches came to the market where frürf bánf was selling her ákárá. She greeted everyone in the market. When she reached Frürlbanf's stall, she greeted her. After the pleasantries, she begged frür1bámito give her one ákárá to taste. She refused bluntly, asking her to pay if she wanted to taste her ákárá. The head of the witches begged and begged. frürlbámi was not impressed; she told her frankly that she did not come to fry ákárá in the market because of her or for charity. She ordered the head of the witches out of her sight. The woman left quietly.

In the evening of that day, the head of the Elders of the Night summoned an emergency meeting of all her members. They all assembled at night. The head of the Night Elders wasted no time before addressing the witches; 'Greetings to all Elders of the Night! Since I was born, notto mention when I became the mother of the Elders of the Night, I had never been humiliated and dragged in the mud as I experienced today. prür1bámi disgraced me today because of one cake of ákárá! It is an insult I cannot live with. I must revenge! frürlbámi must be ruthlessly dealt with! I am prepared to hear yourviews on theWpe of punishmentthatwill be meted outto her. I do not wantto hearthat frür1bámi must be forgiven! She stands condemned!' As soon as she said this, she satdown angrily. One of the high-ranking EIders stood to speak. She said, 'Greetings to our Mother and all Elders in attendance. I was at the market when our mother was humiliated by früúbámi. It is totally unacceptable to me. It must be

addressed and früúbámi's case must be used to sound a warning to others'. That was how all those who addressed the Elders spoke on that day. In conclusion, they decided that frürlbámi must not know peace of mind anymore. She must be harassed and terrorized day and night. 1106

i:\

o*, r"¡,

On that same night, the Elders of the Night picked 11 birds and five animals to put fear into the mind of früúbami. These birds were, Aga, the Duskey Thrush; Akalamagbo, the vulture; Owiwi, the owl; Eluütn, the lark-heeled cuckoo; Parapañdü, the pennant-winged N ig ht-jar; AgblgbOn)wQnrán, thé

Hoopoe; KQlQbQ, the white-spotted black bird; Alátagbá, the Grey-backed hawk; Kólikóli, the Plantain-eater; and [yg-)9b0, the eggs eater. fiyg-'igbÓ was chosen as their head. The animals were Ológbó, the CaU Ajá, the Dog; Agüntán, the Ewe; Aln, the smelly-rat; and Oketé, the giant rat. The animals were headed by Ológbó.

The birds landed on früúbárnf's roof top and began to howl and chirp. They made terrible and terrifliing noises. As if that was not feaful enough, the animals went into frürfbámi's home, Aln and OlógbÓ went into her room, Okete was at the backyard of her house, Ajá was by the doorstep while Agüntán was moving round the house. They too were making terrible and terrifying noises! Nobody could sleep in Erüribámi's house on that day. The birds and animals made Erüúbámi's home their abode. Within three days, she was lean. Her eyeballs bulged out as a result of Iack of sleep or rest. She began to cry incessantly. She dreaded the time she would return home because she knew that the birds and animals would frighten her out of her skin. Seven days after, frür1bámi was no longer a normal person. She could neither eat nor drink. She was too weakto go out; yet she dared not stay at home. When she could no longer withstand the situation, she ran to the home of Ofun-Meji for solution of her problem. First, she wanted to know what caused the problem for her. Second, she wanted to know what she could do to solve the problem. Ofun-Meji told her that she was the one who stepped on the tail of a live cobra with her stinginess. She was told that the Elders of the Night were angry with her and in order to make peace with them, she must use all the ákárá she used to fry in a day to feed the Witches. She would have to do this for three days before her life could return to normal. früúbami was ready to do anything for normalcy to return to her life. She did as the Awo advised. 1107

lfa Dida: An ¡nvítaüon to lfa Consultaüon

As soon as th¡s was done, the birds and an¡mals left her home and never returned. frürlbámi also stopped frying ákárá altogether. frür1bámi later realized that when her troubles began, people went elsewhere to buy ákárá. It dawned on her that if people failed to see one person, they would quickly make do with another person. Her assumption that because she was the best ákárá seller around, people would feel her absence quickly disappeared. Asa ke, kOdáke Ogblngbln rin bQQ niodábQ Alálsan ñ bg nl'há ibQ njgun?

Dláfiln Erüúbáml Tl yóó dá'gun Iyá áwgn Fleye [bg ni wqn nl kó wáá ge

Ógb'Qbgrórrt'bg Kopér kOjlnna f wá bá ni l'árüú9Qogun Aja+eogun laá bá ni I'QsQQberlga

Translation The hawkcontinued to shout unendingly And the hoopoe hummed ceaselessly Is there someone suffering from ailment around there? These were Ifa's declarations for Eruubami Who would incurthe wrath of the witches She was advised to offer ebo She complied Before long, nottoo far Join us where we enjoy victory over adversities

Ifa says that the person for whom this Odu is revealed shall overcome all his/her troubles in life. He/she only needs to learn how to be generous to people.

8.

Ifá says that it foresees the Ire of a child for a barren couple where this Odü is revealed. Ifá says that this baby, when born shall have at least one quality which will make the baby different from other babies. This baby may either be deformed in one way or the other, or 1108

lí orun ue¡i have some unique occult endowment that separates him/her from others. Ifá says that in spite of this, the baby will grow up to become the most successful person in his/her community. The parents too will become very influential and highly respected.

Ifá advises the person for whom this Odü is revealed to offer gbg with 16 she-goats, 16 snails, 16 rats, 16 fish, 16 bottles of palm-

oil, 16 bottles of alcohol, 16 bundles of white clothes and money, If this can be done, nobody in that community will be as successful as the person for whom this Odü is revealed. A stanza of Ofr:n-lvte¡I on this aspect says: Ojúgun nl nl'óyün s'lnü Tl nf ikün s'fyln danylndanyln Dláfirn Oosa Tl ñfoml ojrl süngbéregmg fibg ni wgn nl kówáá ge

Translation The

frontof the leg is itthatwhen pregnant

Turns its belly backwards This was Ifá's message to OOga (Oñga) When weeping in lamentation of her inabilityto begeta child She was advised to offer ebo

OoEa (Origa) realized that all other Origa, Egúngrtn, Oró, IrúnmglQ and human beings were proud parents. She was the only one left without a child. She cried and cried; yet, there was no child. She was however fully determined to beget her own child. That was what took her to the home of Awo above. Would she be blessed with the fruit of the womb? The Awo told 0ógá that for her; the path to begetting a child was too far and very demanding. Instead of being discouraged, she insisted that the Awo should tell her what ebe she needed to offer in order to make her beget a child. 1109


The Awo gave her the gbg materials as stated above. She procured all the gbg materials. The Awo offered the gbg for her and asked her to go to the home of Olódümaré to demand for her child by herself. She was assured that her gbg was already in the home of Olódümaré. When OoSa got to the home of Olódümaré, she pleaded that she had come for her baby because she wanted to have her own child in life. Olódümaré told her that there was no baby for her because no child was available that would complement her destiny. She pleaded that her gbg was heavy and that she peformed the gbg solely because she really wanted her own baby. Olódümaré told her that He had seen her gbg and it was truly heavy. She was however informed that the only baby available was known as Qrq, Igekú ge ( Profou nd Esoteric speech, I rreg u la r Act). OoSa begged Olódümaré to give it to her; after all, a baby was a baby. Olódümaré gave the baby to OOga. She was however blessed that as soon as this baby was born, the whole world would bow for the baby and would

be looking for the baby. Olódümaré said that all what she had used to perform this gbg would be the same items that the whole world would be procuring to Iook for the baby's favour and protection anywhere the baby might be. OIódümaré asked Ooga to go back to her home. She did. Soon after, she became pregnant. Nine months later, she gave birth to this baby. The baby had the right eye, it had no left eye; it had the upper jaw without the lower jaw; it had the left arm without the right arm; it had the right thigh without the leftthigh.

After the birth, the baby was named OrQ, Igekúge. Others called her Odü. Oopa was told that the baby could not live in the midst of people. The baby was taken to the forest. The forest where this baby was taken to was known as lgbó-Odü or Igbódü (Ifá grove). Anyone who was to be initiated into Ifá would have to procure rats, fish, birds, goats, kolanuts, bitter kolas and so on, and move to lgbó-Odü in order to see Odü or OrQ, Igekrlge. OrQ was then collecting all these items in several folds every year. At the end of the Igbódü exercise, people will ask, 1110

'iil

onn r"¡,

'Which Odü gave b¡fth to this person'or'what was his/her Odü'. The whole world was now paying back all what Odü's mother used as gbg material her. The properties of Odü became endless and inexhaustible. While in Igbódü, we would be the ones begging Odü to please accept all what we have broughtfor)tqlodü from us, thus:

to

Ojúgun nl ñl'óyún s'lnr¡ Tl nf ikün s'9yln danylndanyln Dlá firn Ooga Tl ñf'oml ojú süngbérégmg fbg niwqn nl kówáá 9e

Ógb'Qbgrórrt'bg Igbaü yóó bll, ó bl lgekúge

Qrq nl wgn ñpeá QrQ wáá 19 QrQwáá jeo QrQJe, QrQ mu o QrQ

plrQrq-plrqrq

orq p¡nQrq-plrQrq

QrQ pa'sQt'Oun tTdln l'énu o Agará-magása Agárá-magága QrQ wáá lq o, QrQ wáá lg o QrQwáá re'jü Qrg nllrrt u klnni Oun ó maa ge? Wqn nl Qfq wáá ne'ju wá lqq d'eku Ó nl b'óhun bá rc'jü wá lgEd'eku Awgn gdg ad'Qbltl rrbg nl'jü Tl ñy'eku jQo Qrg plrgrq-plrórq QrQ pirQrQ-plrQrQ

Qrg pa'sq t'óun tTdln I'qnu o Agárá-magága Agárá-magesa Org waa lq o, QrQ wáá lg o

Qrqwaa re'jü Oró nllru u klnni Oun ó maa se? WQn nl QfQwáá re'jü 1111

i


Wá lqq d'eja Ó nl b'óhun bá re'jü B'óhun bá Qqd'eja Awgn gdg aflwq ñbe l'ódo

fi ñ p'qjajqo

QrQ plrQrQ-plrqrg QrQ pirQrQ-plrQrQ

Qrq pa'set'OuntTdln l'$nu o

Agárá-magáFa Agárá-magága OrQ wáá lq o, QnQ wáá lg o OrQwáá re'jü QrQ nl lrú u klnni Oun ó maa ge? WQn nl Q¡Qwáá re'jü Wá lqq d'eJe Ó nl b'óhun bá re'jü B'óhun bá lQqd'e,yg Awgn gdgad'áté ñbg nl'jü Tl np'gygjgro Qrq plrqnq-plrQrQ QrQ pirQrQ-plnQrQ Qrg pa'sQt'Ount'ldln l'gnu o

Agárá-magága Agárá-magesa QrQ wáá lq o, Qrg wáá 19 o OrQwáá re'jü OrO nllrrl u klnni Oun ó maa ge? WQn nlQfOwáá re'jü Ó nl b'óhun bá re'jü B'óhun bá lqq d'eran Awgn gdg ayln'lagá ñbq nlJü Tl ñp'granjgo QrE prrqrq-plrQrQ QrQ pirQnQ-plrQrQ Qrq pa'se t'Oun tTdln l'énu o

Agará-magága Agere-magaga Óro wáá lq o, QrQ wáá lq o Orqwaa re'jü QrQ nllrrt u klnni Oun ó maa WQn nl QfQwáá re'jü Wá ¡qq d'Iwin

s,e?

1112

'l'i orun uej¡

KO ma má sl'un Tl ñpa'win jgo

nl'jü

ñjgQgbQrl9d'ojú dé QrQ nlq Egba

ñh

nQ OgbQrl9d'ojrl dé OrQ rlreJü Ege

Nlbltótlwá OrO

ñlgo

Egba ñlg o

Qgberl 9d'ojrl déo

Translation The front of the leg is it that when pregnant Turns its belly backwards This was lfá's message to Ooga When weeping in lamentation of her inabilityto begeta child She was advised to offer gbg Shecomplied When shewould deliver She gave bifth to lgekú9e Also known to all as QrQ QrQ come and travel QrQ comeand eat QrQ comeand drink QrQ pirQrQ-plrQrQ QrQ pirQrQ-p)rQrQ

t'óun tldln I'gnu o Agárá-magága Agárá-magága QrQ come and travel QrQ gotothewilderness QrO says that"whatwill I do there? They say"QrQ go to the wilderness And become a rat" QrQ replied that if he goes to the wilderness And turns himself into a rat There are several deadfall setters in the wilderness Who specialize in killing rats for consumption QrQ pfrgrg-úrQrQ QrQ pa'sQ

QrQ pirQrQ-pIrQrQ QrQ pa'sQ t'Oun tldln l'gnu o

1113


Agárá-magága Agárá-magága Qrg come and travel

Orq gotothewilderness QrO saythat"what will i do there?"

The say; "QrQ go to the river And becomea fish Qrg replied that if he goes to the river And turns himself into a fish There are severalfishermen who use hooks Who specialize in killing fish for consumption QrQ pirgrQ-úrQrQ QrQ pirQrQ-pIrQrQ OrQ pa'sQ t'óun tTdln I'Enu

o

Agárá-magága Agara-maga$a Qrq come and travel QrQ gotothewilderness QrQ says tha$ "what will I do there? They says; "QrQ go to the wilderness And become a bird" QrQ replied that if he goes to the wilderness And turns himself into a bird There are several hunters with bird-lime Who specialize in kill ing birds for consumption QrQ pfrgrg-úrQrQ QrQ pirQrQ-p'lrQrQ QrQ pa'sQt'oun

t\dln

I'Qnu o

Agara-magá9a Agárá-magága QrQ come and travel QrQ gotothe wilderness OrQ says that; "what will I do there? They says; "QrQ go to the wilderness And become a beast" QrQ replied that if he goes to the wilderness And turn himself into a beast There are several hunters with canon Who specialize in killing beast for consumption QrQ plrQrQ-plrQrQ QrQ pirQrQ-pIrQrQ Qrg pa'sQ t'óun tTdln I'Qnu

o

Agárá-magá$a

1114

Vt

orr r"j,

Agara-maga$a orQ come and travel

QrQ gotothewilderness QrQ says that; "what will I do there? They says; "QrQ go to the wilderness And become Iwin, Ghost There is nothing in the wilderness Capable of killing a Ghostforconsumption Now, let all uninitiated people close their eye QrQ isgoing Egbá, paralysis is going (awayfrom our lives) Epe, injury is going (awayfrom our lives) QgbQfl, all uninitiated ones, cover your eye! QrQ is returning to the wilderness Where he had come from QrQ isgoing away Fgba ¡s going away QgbQfi, close you eyes! ! !

Ifá says that apaft from the fact that the person for whom this Odü is revealed shall succeed more than any member of his/her family; he/she

i

shall also be able to ward off all evil principalities through the help of Ifá.

NOTE: This pafticular stanza holds a lot of secrets and meanings about how Ifá initiation is peformed. It therefore cannot be explained beyond this in black and white. Fufther explanation or education on this requires face-to-face studies with a highly competent Ifá priest/priestess who will demonstrate the full meaning of this Odü to the student together with all the warnings and taboos. It is an aspect of Ifá that cannot be trivialized or taken for granted, All readers are cautioned and advised to seek guidance on this.

expeft's

9. Ifá says that the person for whom this Odü is revealed

is facing some Ifá says that those responsible

problems as at the time this Ifá is cast. for his/her problems are the same people wining and dining with him/her. They are the ones giving him/her restlessness.

1115

I


Ifá however assures this person that he/she shall overcome all these problems. Besides that Ifá promises to expose all the treacherous friends and relatives behind the problems. Ifá advises this person to drill a spy hole in the front door of his/her home. As a matter of fact, all those born by Qrángr1n-Mé¡) during )kgsQdayé or Itglodu need to drill this spy hole in the front door of their homes.

By so doing, victory will be assured; all evil perpetrators will be exposed and putto shame.

Ifá also advises this person to offer gbg with one matured shegoat, 10 snails and money. He/she also needs to feed Ifá with one big she-goat. On this,Ifá says: Ayéyff, ayeyll o s,q o Ayénl ñfgn'náeérú Ayéyff, ayéyff o geo Ayénl ñro'ká l'éepe Ayéyff, ayéyff oggo Ayé náá nfr sg'gbá d'Qgbun Ayéyff, ayéyll óSe o Ayénáa nfl fgn'ná ogrtlüñtu TlwQnfi ñjó'raawgn Dlá filn gbogbo Qkánkánlénú In¡nmgle wQn pé jg lqq I'ajg Ebq ni wQn nl kl wqn wáá ge

.

Translation This world, this world is full of wickedness The world is it that collects ordinary ashes as fire for others to cook with This world, this world is full of atrocities The world is it that prepares food with sand for others to consume This world, this world is full of intrigues This world is it that turns mere calabash into mighty ditch This world, this world is full of vagaries The world is it that fetches red-hot clay stone to press on their bodies, and burn each other These were Ifa's declarations to the 401 Irunmole When going to form a business association

1116

l'l

otun uej¡


One day, all the 401 IrúnmglQ gathered together. They decided to form a business assoc¡at¡on which would be bringing extra funds to them. To them, it was the best way for them to be in touch with each other at all times and at the same time, uplift each other financially. Paft of their plan was also to deliberate on any venture before embarking on it. The person whose suggestion was judged the best would be given higher dividend at the end of the business transaction. When they stafted this business, it was an instant success. The first four times they embarked on the business, Orúnmllá's suggestions carrled the day, on the fifth, sixth and seventh occasions, all the other IrrfnmglQ strived to give better suggestions than those of Qrúnmllá, and they all failed. This was how envy crept into the affair. Why was it that only Qrúnmllá would be carrying the day all the time? D¡d it mean that they would be subservient to him perpetually? Would this not give Orrfnmllá the impression that he was more intelligent than all the others? That was how they began to conspire against QrrlnmIlá, One day, the remaining IrúnmglQ gathered together to fashion out a plan to

deal with Qrúnm)lá. After much deliberation, they concluded that they would not allow him to have peace of mind. They planned to create fear into his mind. That same night, they delegated $ángo, Ogun and $ánpQnná to go and terrify him. When they got to his house, it was in the middle of the night. They began to knock on his doors. They knoc d and knocked, When they heard his footstep, they disappeared. They did this all night. QrUnm)la could not sleep. This went on for five days. Qrrlnm'llá told the others what he was going through. They gave him series of advices which they knew could and would never solve his problem. Behind him, they congratulated each other for a job well done. When Qrúnm)lá realized thatthe situation was getting out of hand, he went for Ifá consultation: would he overcome this problem? Would those responsible be exposed? 1117


The Awo assured him that he would not only overcome his problem, he would also putthose respons¡ble to shame. He was advised to offer gbg as prescribed above. A spy hole was also drilled in his front door. He was advised to tiptoe to his door any time he heard the knocking and peep through the hole in the door before opening the door. Qrr:nm'ilá complied with allthe advices and returned home. When it was night time, $ángO, OgUn and $ánpQnná arrived in OrrJnmllá's home as usual. They began to knock incessantly. They were waiting to hear the footsteps of Qrúnmllá before they disappeared. Unknown to them, Qrrfnm'llá tiptoed to the door, peeped through the spy hole; saw Ogún, $ángó and $ánpQnná. Instead of opening the dool he began to sing, saying: Ahl Age bgQ I'gmg ar'áyé tts€ o Sé b€Q I'gmgar'áyé ñge Olúbánbl geblljgQ rg ni

laiq tt je

Lajqúmu 'LákáayéSeblljqQ rgni

laiqtt je la jqÍl mu

Qbahlwayé +ebl ljg g rg ni

jqñ j9 jqñ ta mu La

Enlyán ge'ni bá'ni dá'ró o BgQ l'gmg ar'áyé rtge o

Translation waythe world behaves This is how people do Olúbámbf ($ango) is it notyou and I We eattogether And drinktogether Lákáayé (Ogun), is it notyou and I Weeattogether And drinktogether Qbalúwayé ($ánpQnná), is it notyou and I We eattogether And drinktogether So, this is the

1118

i'i

orun ue¡i

People perpetrate ev¡l aga¡nst others and later sympathize with them

That is howthe world behaves!!!

As soon as they heard this, the three of them ran away in utter confusion; how did he see us when he did not open his door? They wondered. They went and woke up allthe other conspirators. 'He had seen and known us', they declared. 'Why did you wait for him to open his door before you hid yourself?' They queried the three of them. 'No, he dld not open his door before he mentioned our names', they responded.

The conspirators said that they would send three other IrúnmglQ to QrúnmIlá's home the following night. They nominated Qbatálá, Qgun and Yemoja to go and put fear into his mind. In the dead of the night, the three of them arrived at Qrúnm'llá's home and began to knock on his door with full force and repeatedly. Qrunm)lá was ready for them. He tip-toed to the door and peeped at those knocking through the spy hole. He saw the three of them and began to sing saying: Ah! Aqe bee I'gmq ar'áyé ñseo Fé bee I'gmq ar'áyé ñge Orlganla geblljg Q rq ni

ta jqñ je Lajq Ému

'Qgun-OníHigebf ljgQ rg ni La

jqrr je

Lajqñmu Yemgja-Awoyó qeblljgg re ni La jgrt je La jgñ mu Enlyán ge'ni bá'nidá'rO o Bee I'gmgar'áyé ñgeo

Translation So, this is the waythe world behaves This is how people do Onganta is it notyou and I

We eattogether And drinktogether Qgun-Onf kl'i, is it not you and I We eattogether

1119


And drinktogether Yemoja-Aw0yó, is it notyou and I We eattogether And drinktogether People perpetrate evil against others and later sympathize with them That is how the world behaves! ! !

The three of them also went back to the other consp¡rators to inform them that even without open¡ng the door, Qrunm)lá was able to see and know them. Not willing to accept defeat eas¡ly, the conspirators sent three

others to go to Qrúnmllá's home the following

night. They were

OrO,

Egtlngún and [gbQ. As soon as they got to Qrrtirmllá's home they began to knock on the door forcefully and incessantly. Qrrlnmllá peeped and sawthe three of them. He began to sing thus: Ah! Age bQQ l'gmg ar'áyé ñge o 9é bee I'gmg ar'áyé ñge Oro ótrttg gebl ljg Q r9 ni La

jq¡tie

La jq

¡1mu

EgttngrtnAbalá geblljgg rg ni La La

jqñ je

jqñ mu

Alárá lgbó geblljg q re ni La

j9 tt j9

Lajqñmu Enlyán ge'ni bá'ni dá'ro o B$Q

I'gmgar'áyé ñgeo

Translation So, this is the waythe world behaves This is how peopledo Oro-Otútq is it not you and I

Weeattogether And drinktogether Egr:ngr:n-Abalá, is itnotyou and We eattogether And

I

drinktogether

11zo

Wt orun

ue¡i

These were Ifa'sdeclarationsto 401 Irúnmgle When going to form a business association

They were advised to offer gbg Only Qrúnmllá complied with the advice So, this is the way the world behaves This is how people do Olúbárrrbf (9ango) is it notyou and I We

eattogether

And drinktogether Lákáayé (Ogun), is it notyou and

I

eattogether And drinktogether We

Qbaluwaye ($anpQnná), is it notyou and I Weeattogether And drinktogether People perpetrate evil againstothers and latersympathize with them That is exactly how the world behaves Again, so this is the waythe world behaves This is how people do Onganta is it notyou and I Wedinetogether And winetogether Qgun-Offklf, is itnotyou and I Wedinetogether And winetogether Yemoja-Awóyó, is it notyou and I Wedinetogether And wine together People perpetrate evil against others and turn around to sympathize with them That is exactly how the world behaves And agaín, so this is the was the world behaves This is how people do Oro-Otútg, is it not you and I We eat together And drinktogether Egungr:n-Abálá is it notyou and I Weeattogether And drinktogether People perpetrate evil against others and then turn round to sympathize withthem That is exactly how the world behaves Before long, nottoo far Join us where we enjoyvictory over conspírators

1123


Ifá'assures the person for whom this Odü is revealed that he/she shall surely overcome all his/her enem¡es who had ganged up and conspired against him/her. Ifá says that there is nowhere that Ifá states that a righteous person shall not face tribulations, but the assurance is that they willovercome. 10. Ifá says that Eemq, Unusual Occurrence, is already residing with the person for whom this Odü is revealed. Ifá says that it is not in the best interest of this person to allow Eemg to take permanent residence in his/her home. Ifá however promises to assist this person to chase outthis EemQ in his/her home and life. Ifá advises this person to offer gbg with three matured roosters and money. On this, Ifá says: Adlg Oplpl nll fgsQ mejéejl b€ k€F€ sTlé Adlg Oplpl nll fgsQ mejeéjl be kÉ$e s'óde üá fi¡n Eemo Tfl ggmg wgn lóde lján-ánná fbg ni wQn nl kó wáá Se

Translation fowl with clipped wings is it that jumps with its two feet into the house And jumps with its two feet outside of the house This was the message of Ifá for Eemg, Unusual Occurrence A

Their child inljan-ánná land She was advised to offer ebo

Eemg, Unusual Occurrence, planned many evil things against the inhabitants of ljan-anna land. Her plans were very grave and uncompromising. She did not want to know whether her victims had ever offended her before or on people.

not.

She simply enjoyed inflicting pain and sorrow

If she saw people enjoying marital bliss, she would create strife among the 1124

'iI o*r r"¡,

couple. She organized accidents for people even right inside their homes. There were incurable illnesses that she inflicted on others. She turned people's financial success into disaster for them. She made others to weep where they were expected to be happy. Parents lose their loved ones under unusual circumstances. Children turned to orphans and there were nobody to assist them'. People lose their houses and homes to fire, storm, flood, e.t.c without any alternative accommodation. When all these happened, Eemg usually felt happy and would declare that such disaster serued her victims right.

One day, Eemg went to the home of the Awo mentioned above for Ifá consultation. Would she be able to inflict more pains on people? The Awo warned her to desist from her attitude, lest she put herself into ridicule. She was told that she needed to confess and repent. , She was also asked to offer gbg as stated above.

Hearing these from the Awo, she felt highly insulted. She was very annoyed with the Awo. She warned them to take their time if they did not want her to bring chaos and conflict in to their doorsteps and homes. Why must she be the one to offer gbg; she queried? She was the one inflicting pains on others, why should she be the same one offering gbg? She concluded that the Awo were pack of cheats and thieves who were looking for means of extofting things from her. She spit into their faces and stormed outof their home. As soon as she left, the Awo realized that Eemg had made a valid point when she said that she could not offer an gbg. True, it was those who did not want Eemg in their homes, land, communities, lives and ventures who were duty bound to offer gbg. This reality opened their eyes to what was happening to others around them. They were fully determined to help people solve the problems created forthem by Eemq, Any time that people approached them for solutions to their problems, they

would be informed that the problems were caused by Eemg. They would also be advised to offer qbg with three mature cocks in order to chase out Eemg in their homes and lives, As soon as they complied, Eemg and the 1125

lfa Dida: An invitaüon to lfa Consultat¡on

problems she had created would move out of their lives and homes. One day, the inhabitants of )jan-anná real¡zed that most of the problems which they encountered ¡n their homes, commun¡ty and lives were created by Eemg. Consequent upon this, they approached the Awo to help them offer a mighty gbg in order for them to chase out EemQ from their community altogether. ,The Awo advised them to procure the gbg materials. They did. The gbg was offered. After the gbg, Eemg was forced out of Ijan-á nná u nceremoniously. Adlg Oplpl nll fgsq méjeejl b€ keS€ s1lé Adlg Oplpl nll fqsg mejéejl b€ kqqe s'óde Dlá fitn Eemq Tff ggmg wgn lóde ljan-anna Fbq ni wgn nl kó wáá Se Ó kg'tt Qgbgnyin s'€bq ñjelwq Eemq

AofegnTlQyffmQ Máalgo!

Translation' fowl with clipped wings is it that jumps with its two feet into the house And jumps with its two feet outside of the house This was the message of Ifá for Eemq, Unusual-Occurrence Their child inlján-ánná land She was advised to offer ebo She refused to comply You Eemo We do not wantyou in this land anymore Go away! A

Ifá says that the person for whom this Odü is revealed shall be assisted to chase out Eemq from his/her life.

Ifá also says that as much as we try to convince evil doers to change for good we must also be prepared to contain their evil activities in case they refused to have a change of heaft. 11. Ifá advises the person for whom this Odü is revealed to take personal 1126

i:i

orun Meji

and env¡ronmental hygiene very ser¡ous. He/she needs to take proper care of his/her env¡ronment, ensure that everywhere is neat and tidy at all times. He/she also needs to bath regularly, wash

!

his/her dresses, brush his/her teeth, cut his/her nails and take care of his/her hair regularly. Failure to do this may cost him/her his/her marriage, loved ones and happiness. Ifá also advises this person to offer gbg with one matured she-goat and money, He/she is also to feed Ifá with another matured shegoat. Before feeding the Ifá, however, ¡t (Ifá) must be thoroughly washed with all available Ifá leaves. The person who is to feed Ifá must be clean and tidy.

the

The person for whom the Ifá is to be fed must equally be neat and

tidy.

On this aspect, E¡)-Qrángrln says: Flf€ tl a fg'ni la fi ¡l ba nil ge l,llmQtl a mg'ni la fi ñ bá nil ló

B'gni OtilQfq'nimq B'$ni Ot¡h m'Qnlyán mQ Kl kálukr¡ máa dá s, e i9 g araa re Dlá filn Orrlnmllá Baba ñ lg rééfg ljo Tff g'gmg Alárá ó n t9 reéfgAyQ

Tllg'gmgAjeÉ ó rr tg reéfeAdun Qmq Qwárángrrn-Aga fbg ni wqn n| kówáá 9e

Translation The love we have for each other makes us associate with one another The recognition we give each other makes us to get used to one another If there is no more love And if there is no more recognition Let everyone go his/her separate way These were Ifá's messages for Qrúnmllá When goíng to marry Ijó, Dance The daughter of Alárá And AyQ, Joy

1127

i


The daughter ofAjerO And also Adün, Sweetness The daughter of Qwarángún-Aga He was advised to offergbg

Qrúnm)lá was an extremely busy man; he had so many clients that he had lost count of their exact number. His clients spread from far and near to several towns and villages. As soon as he woke up early in the morning, there were several clientsto attend to. Besides this, he was blessed with three lovely and interest¡ng wives. The names of these wives were Ijó, Dance, the daughter of Alárá, the Qba of Ilara MQKn town. The second wife was known as AyQ, Joy, the daughter of Ajeró, the Qba ofljero Ekiti town, while the third was Adün, Sweetness, the daughterof Qwárángún-Aga, the Qba oflla Qrangún town.

These women tried their best for Qrúnmllá in order to ensure that he succeeded in all his endeavours. They made him happy and they ensured that the home was comfoftable and crisis free. There was a snag however. Consequent upon the multitude of clients who trooped into Qrúnmllá's home, morning, afternoon and night, he had no time to take care of his personal hygiene. In his bid to satisfy all the people who came for assistance in his home, he had neglected his own looks and health. For example, he had no time to clean his teeth with his chewing stick because before he woke up, there were too many clients to attend to. He had no time to take his bath because there were many clients who sought his personal attention. He could not change his dresses because there was no time for him to engage in such luxury. The result of these was that 0rúnmllá stank. At the initial stage, the three wives used to persuade him to take care of his personal hygiene, but he simply ignored them. It however reached a stage that the odour coming out of his body made his wives to vomit. He began to lose his clients gradually because they could not stand the way he stank. One day, the three wives decided to take a more drastic measure to ensure that Orunmila desisted from this bad attitude. They were convinced that there was mutual love between them and Orunmila; for this reason, they packed all their belongings and went to announce to Qrrfnm'ilá that they 1128

'li orn r"¡,

were go¡ng to their respect¡ve homes. They made it clear to him that they would never return to his home. OrrJnmllá begged and begged for them to stay but they refused. When he asked them to tell him why they were going, they said that it was because of his refusal to take care of his personal hygiene. They declared that they could no longer cope with his bad attitude. Orrlnm'ilá begged them to stay. They responded that they would stay only on the condition that Orúnm'ilá agreed to clean his teeth, take his bath, shave clean his hair, cut and trim his nails and change to a new dress. Not only these, they said he must be taking his bath and cleaning his teeth twice daily. Qrrlnmllá agreed that he would do as his wives had said. He said that he would make a big ceremony of his personal cleaning event. On that same day, he instructed his students to go and fetch for hinl all Ifá leaves, especially Q{úndún, teJe, rinrin and 198 other Ifá leaves. In all, 201 different Ifá leaves were collected. The students squeezed allthese leaves in water and Qrúnmllá was taken to bathroom with sponge and soap. He was thoroughly scrubbed. At the end of the exercise, Qrúnmllá came out

of the water cleaner, fresher and healthier (Ever since that time, the cleaning of Ifá and Ikin is always a big ceremony involving several Ifá leaves).

After these had been done, the women continued to stay with Qrrlnm)lá. He became richer and more successful. He even had more clients. Flfe tl a fQ'ni la fi ñ bá nil 9e Mlmg tl a mg'ni la fi ñ bá nil ló B'Qni Ot¡lefg'ni mq B'Qni Ot¡le m'Qnlyán mQ Kl kálukr¡ máa dá se isé araa ré üáfifn Orrf nmllá Baba r lg rééfQ Ijó Tll g'gmgAlárá ó n lg reéfQAyQ Tll g'gmgAjeró

ón lgrééfeAdün 9mq Qwarángun-Aga lbgniwón nl kOwáa se BabafQwgn dé'létán 1129

lfa Dida: An ¡nvítation to lfa Consultation

Baba owQ Baba ó kün

Ati Ijó,gmgAlárá Ati nyq, gmg Ajero Ati ldr¡n tff g'gmg gwárangrtn-Aga WQn d'qrü wQn l'áwon ñlg o Qrrtnmllá nl éégetl éyin nlg o wqn nl egü álwg Esü álkün Ló ge wá áwa nlg o Qrrtnmllá nl ó dáa kl wQn padá Kl wQn lg wa ewé Ifá wá WQn lgwa gbogbo rQwá

Nj€Aládé ma ñweo FüFr¡ o Aládé me ñwé o Sü$üo Ejl-OgbéQba Ifá 5üqü o Aládé má ñwéo Süguo Qtun réré n¡¡éé rqo $ü$uo Aládé ma ñwQo Süfü o Bl o dé'bQ o gbé wá ó 9üSüo Aládé ma ñwe o sü$uo Kogbe'légb'Qná Ko gb'Ohlwó SüSüo Aládé má ñwQ o 9üqu o Ko gb'Apé, tQbl, ko gb'Akápó 9r¡gü o Aládé má ñwQ o $ü9ü o Ko gbe Kuégbé gmg QsJn SüFü o Aládé ma ñwe o 5üqü o 1130

wá'lé

lli or, r"¡' Ko gbe Kúegbé gmg gra Su+ü o Aládé ma ñwg o 9üSüo K'Erlwo OsJn ma yánkrl o 9üqü o Aládé ma ñwe o FüSüo QyQkrt-Méjl I'Olrtwo SüSü o Aládé ma ñwe o

9üfüo

Apa rere n'ilé é rg o $ügtt o Aládé ma rtwé o 9ügr¡ o Bl o dé'bQ o gbe wá ó $ü9ü o Aládé má ñwQ o

$ü9üo Kogbe'légb'Qná Ko gb'Ohlwó SüSüo Aládé me ñwQ o $ü9ü o Ko gb'ApéJQbl, ko gb'AkápO SUQü o Aládé má ñwQ o Sü$uo Ko gbe Kuégbé gmg QsJn $üqü o Aládé ma ñwg o $r¡qü o Ko gbe Kr¡egbe gmg Qrá Füqü o Aládé má ñw$ o 9ü+ü o K'Erlwo OsJn ma yánkrl o 9ü$r¡ o Aládé má ñwQ o

5üqüo Iworl-Méjl Qba Ifá 1131


-Süqü o AIádé ma ñweo 9ü9u o Igodo réré ni'lé é rgo 9ü+ü o Aládé ma rtwe o Sü$ü o Bl o dé'bQ o gbé wá ó 9ü9ü o Aládé ma ñwe o 9üSu o

Kogbe'légb'Qná Ko gb'Ohlwo 9üqü o Aládé ma ñwé o 9üqü o

Ko g b'ApQtQbl, ko gb'AkápO

9ü$u o Aládé ma ñwe o Süqü o Ko gbe Kuégbé gmg QsJn $ü9t¡ o Aládé ma ñweo $üSu o Ko gbe Kúégbé gmg Qrá $ü9ü o Aládé má rtweo $üqü o K'Erlwo QsJn má yánkú o

9üfü o Aládé ma ñwe o 9üqü o Odl-Méjl I'Olrtwo $ü9ü o Aládé ma ñwgo SüSu o ffu rere n'ilé é rg o $ü9ü o Aládé ma ttwe o $ü9rI o Bl o dé'bQ o gbé wá ó Süsu o 1132

'll

Aládé má rtwe o $üSu o

Kogbe'légb'Qná Ko gb'Oluwo 9uqü o Aládé má ñwQ o $ü9ü o Ko gb'ApQtebl, ko gb'Akápó 9üSuo Aládé ma ñwe o 9üqü o Ko gbe Kuégbé gmg QsJn $ü9üo Aládé ma ñwq o Süsu o Kogbe Küegbegmg Qrá 9ü+ü o Aládé me ñweo 9üFü o K'Erlwo QsJn ma yankú o Sr¡güo Aládé má ñwQ o 9üqü o

lrosün-Méjl eba rfá $ü9üo Aládé ma ñwé o 9ü9üo Idere réré nilé é re o SUSü o Aládé ma ttwé o

$rl9ü o Bl o dé'bQ o gbé wá ó sU$U o Aládé ma ñwe o 9üSü o

Kogbe'légb'Qná Ko gb'Olrtwo Susü o Aládé má ñwé o Sügü o Ko gb'Apé, tQbl, ko gb'Akápó Susü o

1133

orun ue¡¡


Aládé me ñwe o 9ü+ü o $üqü o Aládé ma ñweo Sü9ü o Ko gbe Kúegbe gmQ Q;in $üSu o Aládé má rtwéo Sü$ü o Ko gbe Kúegbé gmg Qrá SüSr¡ o Aládé má ñweo FüQü o K'Erlwo gsJn má yánkrl o $üfu o Aládé má ñwQo $ü9ü o Qwqnrln-Mejl I'Olttwo 9üqü o Aládé ma ñwéo Sü9ü o Ikoló réré ni'lé é rg o Fü$ü o Aládé me ñweo

Füqüo

Bl o dé'bQ o gbe wá ó

SüFü o Aládé má ñwQ o

Fügüo Kogbe'légb'Qná Ko gb'Oltlwo Füqü o Aládé me ñwé o 9üSu o Ko gb'ApéJQbl' ko gb'AkáPo sü9ü o Aládé má ñwQo 9ügü o Ko gbe Kuégbé gmg QsJn 9üFü o Aládé má rtwé o 9ü+u o

1134

!:it orun ue¡i

Ko gbe Kúegbe qmg Qre 9üSü o

Aládé ma ñwéo $rl9ü o K'Erlwo QsJn ma yánkú o Susu o A¡ádé má rtwéo

9üqüo

Qbara-Méjl Qba Ifá $rI9ü o Aládé me ñwe o 9ü$ü o fiu rere ni'léé rqo $09üo Aládé má ñw$ o 9üSü o

Blodé'bQogbéwáó

9ü$ü o Aládé ma ñwe o 9üqü o Kogbe'legb'Qná Ko

gb'Oluwo

SüSüo Aládé ma ñwe o 9ü+ü o Ko gb'Apé, tQbl, ko gb'AkápO $üfl¡ o A¡ádé ma ñwe o

9ügüo

Ko gbe Kuégbé gmg Qgln Sügu o

Aládé ma rtwé o Süqü o Ko gbe Kr¡egbe gmg Qrá 9üSü o Aládé ma ñwe o 9üSü o K'Erlwo OsJn ma yánkrt o 5ü+ü o Aládé ma rtwe o $ü9ü o Qkenran-Méjl l'Ohlwo 1135


St¡Süo Aládé ma ñweo SüSü o Itlle rere ni'léé reo 5ü$ü o Aládé ma ñwQ o $ü9ü o Bl o dé'bQ o gbé wá ó $ü9ü o Aládé má ñwQo $Ü9ü o Kogbe'légb'Qná Ko gb'Olttwo Sü$u o A¡ádé ma ñwq o 9ü$ü o Ko gb'ApQtebl, ko gb'AkápO

sü9ü o Aládé ma ñwe o susü o Ko gbe Kuégbé Qmg QsJn Süqü o Aládé má ñwéo $ü9ü o Ko gbe Kúegbé gmg Qrá Süqü o Aládé ma ñwe o Süsüo K'Erlwo QsJn má yenkú o 9r¡gr¡ o Aládé má ñwe o 9üfü o Ogrtndá-Méjl Qba rfá $üqü o Aládé má ñwéo 9ü+ü o Onto réré ni'lé é rg g Süsü o Aládé me ñwe o 9ü9ü o Bl o dé'bQ o gbé wá ó 9ü+ü o Aládé ma ñwe o 1136

'll or, r,,, 5üSü o

Kogbe'légb'Qná Kogb'Ohlwo $ufu o Aládé ma ñweo SüSu o Ko gb'ApQtQbl, ko gb'Akápo

$ü9ü o Aládé má ñwé o 9ü$ü o Ko gbe Kuégbé gmg QsJn $uqü o Aládé ma ñweo 9üqü o Ko gbe Kúegbé gmg Qrá SüSü o Aládé má ñwe o 9üFü o K'Erlwo OsJn má yánkrt o $ü9ü o Aládé ma ñweo 9üfü o Qsá-Méjl I'Ohlwo SüSü o Aládé má ñwQ o Süfü o Qta rereniEérgo 5üqü o Aládé má ñwé o $ü9ü o Bl o dé'bQ o gbé wá ó $ü9ü o A¡ádé má rlwéo Fü9ü o Kogbe'légb'Qná Ko gb'Ohlwo SüSü o Aládé má ¡twéo Süsü o Ko gb'ApQtQbl, ko gb'Akápo Süfü o Aládé ma rtwe o $üs,u o

1137


Ko gbe Kuégbé gmg 9sJn

9ü+üo Aládé ma ñwe o 9üqü o Ko gbe Kúegbe gme Qre

$ü9üo Aládé má rtwé o 5üSü o K'Erlwo OsJn má yankú o 9ü$ü o Aládé ma ñwe o $üqü o Iká-Méi¡ Qba rfá 9üSüo Aládé ma ñwe o

9üqüo Aslá réré nilé é rg o

9ü$üo Aládé ma ñwe o 9üSr¡o Bl o dé'bQ o gbé wá ó $ü9ü o Aládé ma ñwe o Süqü o

Kogbe'légb'Qná Kogb'Ohlwo Süqü o Aládé ma ñwe o Süqü o

Ko gb'ApQtebl, ko gb'Akápó Sr¡Suo Aládé ma ñwe o

9üqü o Aládé ma ttwe o Süqü o Ko gbe Kúégbé gmg Qrá FUFü o Aládé ma rtwe o SüSü o K'Erlwo QsJn má yánkrl o Süqü o Aládé má ñwé o

1138

F,

SüSü o

QlggbQn-MéjlQba Ifá 9üqü o Aládé ma ñweo Sü$üo

Ojgreren¡léérgo Süqü o A¡ádé me rtwe o 9ügü o Bl o dé'bQ o gbé wá ó $üqü o Aládé má ñwQ o 9ü+ü o

Kogbe'légb'Qná Kogb'Ohlwo SüSo o Aládé má ñwé,o 9ü$ü o Ko gb'ApgtQH, Ko gb'AkápO 9ügü o Aládé ma ñwe o

5u$üo Aládé ma rtwé o

9uqüo

Ko gbe Kúegbe gmg QsJn

$rI9ü o Aládé má ñwQo Süfü o Ko gbe Kúegbe gmg Qrá 9üqü o Aládé me ñwe o

$ü9üo

K'Erlwo OsJn ma yánkrl o $rI9ü o Aládé ma ttwe o SüSüo Otúrá-Méjl Qba Ifá Sü9u o Aládé má ñwéo $ü9ü o Ipapo réré n¡lé e re o 1139

o*r r"¡,

lfa Dida: An invítat¡on to lfa Consultation

$üqü o A¡ádé ma ñwe o

9üSüo Bl o dé'b$ o gbe wá ó 9ügü o Aládé ma ñwe o Sugü o Kogbe'légb'Qná Ko gb'Ohlwo SüSü o Aládé ma ttwQ o Sü9ü o Kogb'Apgteblf Ko gb'Akáp0 5üSr¡ o Aládé má ñwQ o 9üSüo Ko gbe Kúegbé gmg QsJn Sü$ü o Aládé ma ñwe o Sü$ü o Ko gbe Kúégbé gmg Qrá SUSü o Aládé má ñwé o 9üfü o K'Erlwo Q$n ma yankú o SüFü o Aládé má ñwQ o 9üFü o IrgtQ-Méjl I'Olrtwo SüFt¡ o AIádé má ñwéo $rI9ü o EmQrQ réré nilé é re o 9üSü o Aládé má rtwé o $ü9ü o Bl o dé'bQ o gbé wá ó 5üF0 o Aládé má ñwéo 9üfü o Kogbe'légb'Qná Kogb'Ohlwo 1140

Y,I orun

9üqü o Aládé ma ñweo 9ü+t¡ o Kogb'ApgtQbl, Kogb'Akáp0 9ügr¡ o Aládé má ñwgo Sügr¡ o Ko gbe Kúégbé gmg QsJn

$üqüo Aládé má ñwé o

9ügüo Ko gbe Kúegbe gmg Qrá 9ü+ü o

Aládé ma ñwe o

9ü$üo

K'Erlwo QsJn má yánkrt o $üqü o Aládé má ñwéo 9ügü o Qgq-Mejl Qba Ifá $ü9rl o Aládé má rtwé o Sü$ü o lbadan réré nilé é re o $ü9üo A¡ádé ma ttwe o 9üqü o Bl odé'bQogbéwá ó Süqü o Aládé má ñwQ o 9üSü o Kogbe'légb'Qná

Kogb'Ohlwo Sü9ü o Aládé má ñwé o $t¡gr¡ o Ko gb'ApQteH,

Kogb'Akápo 9ügü o Aládé má ñwé o $ü9ü o

1141

*"¡,


Ko gbe Kúegbé gmg QsJn Süqü o A¡ádé ma ñweo

$ü9rI o Ko gbe Kl¡égbé gmg Qrá 9üqü o Aládé ma ñwé o 9üqü o K'Erlwo QsJn ma yánkú o 9ügü o Aládé má ñwQ o SüFü o

Otrtn-Uejl I'Ohlwo 9üqüo Aládé má ñwé o 9ü$u o

Ilá orangrtn n'iléé rgo Sü9ü o Aládé ma ñwQ o

9üqü o Bl o dé'bQ o gbé wá ó 9ü+ü o Aládé me ñweo 9uSü o

Kogbe'légb'Qná Kogb'Ohlwo 9üSü o Aládé ma ttwéo 9üfü o

Kogb'Apgtebl, Kogb'Akápó

$uqü o Aládé ma ñwe o SUSü o Ko gbe Kúégbé gmg QsJn Sügu o Aládé ma ñweo 9üfü o Ko gbe Kúégbé gmg Qrá SüSu o Aládé má ñwQ o Sr¡sü o

1142

llt onn u"¡¡

K'Erlwo gsJn ma yankú o $ü9ü o Aládé ma ñwe o 9üSü o

Translation The love we have for each other makes us associate with one another The recognition we give each other makes us to get used to one another If there is no more love And if there is no more recognition Let everyone go his/her separate way These were lfá's messages for Qrrlnm)lá When going to marryIjó, Dance The daughter of Alárá And AyQ, Joy The daughter of Ajero And also Adün, Sweetness The daughter of Qwarángrln-Aga He was advised to offer gbg He complied After marrying these women Orunmllá failed to take his bath And failed to apply any cream Then Ijó the daughter of Alara And AyQ, the daughter ofAjeró And Adün the daughterof Qwárángun-Aga They packed their luggage and decided to divorce him Qrrf nm'ilá asked them whythey wanted to leave him? They responded that his failure to bath And applycream Wasthe reason whytheydecided to leave Qrúnm'llá asked them to return He asked his students to go and procure Ifá herbs for him They procured allthe herbs NowQrunmlla, Aládé, istaking his bath SuSu o Alade is taking his bath SüSü o E¡-ogbe, the Qba of Ifá 9üSü o Aládé is taking his bath SuSu o

1143


Qtr:n is your home SüFü o Aládé istaking his bath SüSü o When you getthere, please give us your suppott SüEu o Aládé istaking his bath SüEü O

Support both nuclear and extended families And suppoftthe Olúwo Sütu o Aládé istaking hís bath 5üSü o Please, supPottAPQtQbf and AkáPO SüPü o Aládé istaking his bath SüSü o Give supportto Ktlégbé, the child of QgIn 9ü9u o Aládé istaking his bath $ü9ü o And suppoft Kúegbe, the child of Qrá $ü9ü o Aládé istaking his bath SüSü o Do not allow Elwo QgIn, Ifá adherents, to die young

9ü;ü o Aládé istaking his bath Sü$u o Oyeku-Meji is the Oluwo of Ifa 5üSü

o

Alade istaking his bath $ü9ü o Apa is your home SüFü o Alade is taking his bath sü$u o When you get there, please give us your suppoft SüSü o Alade istaking his bath 9ü9ü o Suppoft both nuclear and extended families And suppoftthe Oluwo

1144

Il, Süpü o Alade istaking his bath SüEü o Please, supportApetebi and Akapo $ü9ü o Alade istaking his bath SüSü o Give supportto Kuegbe, the child of Osin 5üpü o Alade is taking his bath $ü9ü o And support Kuegbe, the child of Ora 9üSü o Alade istaking his bath Sügü o Do not allow Eriwo Osin, Ifa adherents, to die young 9üSu o Alade is taking hís bath 9ugü o Iwori-Meji, the Oba of Ifa 5üSü o Alade istaking his bath SüSü o Igodo is your home SüFu o Alade ís taking his bath Susu o When you getthere, please give us your support Susu o Alade istaking his bath Susu o Suppo¡rt both nuclearand extended families And supporttheOluwo Susu o Alade istaking his bath $ü9ü o Please, suppoft Apetebi and Akapo SüSü o Alade is taking hís bath $u9ü o Give support to Kuegbe, the child of Osin $ü9ü o Alade istaking his bath

1145

**

r"¡,


SüPu o

And suppoft Kuegbe, the child of Ora

tü9ü o Alade istaking his bath Sü9u o Do not allow Eriwo Osin, Ifa adherents, to die young SüFu o Alade istaking his bath SUSü o Odi-Meji, is the Oluwo of lfa SüSü o Alade istaking his bath

.gü9üo

' ,/

Eju is your home

SüSuo Alade istaking his bath 5ü$u o When you getthere, please give us your suppoft gü9ü o Alade istaking his bath Sü$ü o

Suppoft both nuclear and extended families And

suppofttheOluwo

.^,,..

SüSü o

Alade is taking his bath Sü9u o

Please, support Apetebi and Akapo SüFü o Alade is taking his bath SüSü o

Gíve

supportto Kuegbe, the child of Osin

Süsü o Alade is taking his bath SüSü o

And suppoft Kuegbe, the child of Ora SüSü o

Alade istaking his bath 9üSü o

Do not allow Eriwo Osin, Ifa adherents, to die young $ü9ü o Alade istaking his bath SüSü o

Irosun-Meji, the Oba of Ifa

1146

\I $ü9u o Alade istaking his bath $ugu o Idere isyour home $ü9u o Alade istaking his bath $ü9ü o When you getthere, please give us yoursupport $ugü o Alade istaking his bath $uSü o Suppoft both nuclear and extended families And suppoftthe Oluwo $u9u o Alade is taking his bath SüSü o Please, suppoft Apetebi and Akapo $ü9u o Alade is taking his bath SüSu o Give supportto Kuegbe, the child of Osin $ü9u o Alade istaking his bath $ü9ü o And support Kuegbe, the child of Ora SüEü o Alade istaking his bath SüSü o Do not allow Eriwo Osin, Ifa adherents, to die young $ugü o Alade istaking his bath $u9ü o Owonrin-Meji, the Oluwo of Ifa SüS0 o Alade istaking his bath SüSu o Ikolo is your home $u9ü o Alade is taking his bath $ugu o When you get there, please give us your support $ü9ü o Alade istaking his bath

1147

oru, uej¡

9üSü o

Support both nuclearand extended families And suppo¡ttheOluwo SüSü o Alade is taking hís bath SüSu o Please, supportApetebi and Akapo 9üSü o Alade is taking his bath SUSü o Give supportto Kuegbe, the child of Osin tüEü o Alade istaking his bath 9upü o And support Kuegbe, the chiH of Ora SüSu o Alade istaking his bath $ü9ü o Do not allow Eriwo Osin, Ifa adherents, to die young $ü9ü o Alade istaking his bath $ü9u o Obara-Meji, the Oba of Ifa SüSü o Alade istaking his bath SüSü o Eju isyourhome 9üSü o Alade istaking his bath $ü9ü o When you get there, please give us your suppoft SUSü o Alade istaking his bath 9üSü o Suppoft both nuclear and extended families And supportthe Oluwo $ü9u o Alade istaking his bath SüSü o Please, support Apetebi and Akapo Sügü o Alade is taking his bath SüSü o

1148

\í vtun Mett Give supportto Kuegbe, the child of Osin süSu o Alade istaking his bath SüSü o And support Kuegbe, the child of Ora Sugu o Alade is taking his bath $ü9ü o Do not allow Eriwo Osin, Ifa adherents, to die young SüSü o

Alade istaking his bath SüSü o Okanran-Meji, the Oluwo of Ifa Sugu o Alade istaking his bath Su$ü o

Itile isyourhome SuEu o

Alade istaking his bath SüSu o When you get there, please give us your support $ü$u o Alade istaking his bath $ü9u o Support both nuclear and extended families And suppoftthe Oluwo $ü9u o Alade is taking his bath $ü9ü o Please, suppoft Apetebi and Akapo $ugu o Alade is taking his bath SüSü o Give supportto Kuegbe, the child of Osin tütü o Alade istaking his bath SüSu o And support Kuegbe, the child of Ora 9ügü o Alade is taking his bath Süpü o Do not af low Eriwo Osin, Ifa adherents, to die young 9üSü o

1149

Alade istaking his bath 9üEü o Ogunda-Meji, the Oba of Ifa SüFü o Alade istaking his bath 9üSü o Onko isyourhome SUSü o Alade istaking his bath SüSu o When you getthere, please give us your support FuSu o Alade istaking his bath $ü9u o Suppoft both nuclear and extended families And supporttheOluwo SüFü o Alade is taking his bath SuSu o Please, suppoft Apetebi and Akapo SüSü o Alade istaking his bath $ü9ü o Give supportto Kuegbe, the child of Osin 9üSü o Alade istaking his bath $ugü o And suppoft Kuegbe, the child of Ora $ü9ü o Alade istaking his bath 9üSü o Do not allow Eriwo Osin, Ifa adherents, to die young SuSu o Alade istaking his bath 5üSü o Osa-Meji, the Oluwo of Ifa tüFü o Alade istaking his bath SüSü o Ota is your home SüSu o Alade istaking his bath $ü9ü o 11

50

ll When you getthere, please give usyoursuppoft $ü9ü o Alade istaking his bath 5üSü o Suppoft both nuclear and extended families And suppoftthe Oluwo SüSü o Alade istaking his bath $u9ü o Please, support Apetebi and Akapo SuSu o Alade is taking his bath Sü$ü o Give supportto Kuegbe, the child of Osin 9üSü o Alade istaking his bath $ü9u o And support Kuegbe, the child of Ora SüSü o Alade istaking his bath SüSü o Do not allow Eriwo Osin, Ifa adherents, to die young $ü9ü o Alade istaking his bath SüSü o Ika-Meji, the Oba of Ifa SüSü o Alade istaking his bath SüSü o Asia isyourhome SüSu o Alade istaking his bath $ü9ü o When you get there, please give us your support SüSü o Alade ístaking his bath SüSü o Support both nuclear and extended families And supportthe Oluwo SüSü o Alade is taking his bath Sügu o Please, suppoft Apetebi and Akapo

1151

u¡un MeI

$ü9ü o Alade istaking his bath SüSü o Give supportto Kuegbe, the child of Osín $ü9ü o Alade istaking his bath $u9u o And support Kuegbe, the child of Ora SüSü o Alade istaking his bath Süpu o Do not allow Eriwo Osin, Ifa adherents, to die young $ü9ü o Alade istaking his bath SüSü o Ologbon-Meji, the Oluwo of Ifa SüSü o Alade istaking his bath $ü9ü o Oje isyourhome SüSü o Alade istaking his bath $ü9ü o When you getthere, please give us your suppoft SüSü o Alade istaking his bath SüFü o Support both nuclear and extended families And supporttheOluwo SüSü o Alade istakíng his bath $u9ü o Please, supportApetebi and Akapo $ü9ü o Alade istaking his bath SüSü o Give supportto Kuegbe, the child of Osin SUSü o Alade istaking his bath SüSü o And support Kuegbe, the child of Ora SüFü o Alade istaking his bath

1152

\I $ü9ü o Do not allow Eriwo Osin, Ifa adherents, to die young 9üSü o Alade istaking his bath $ü9ü o Otura-Meji, the Oba of lfa Sü9ü o Alade istaking his bath $ü9ü o Ipapo is your home SüSü o Alade istaking his bath Sutü o When you get there, please give us your support Susu o Alade is taking his bath $u9ü o Support both nuclear and extended families And supportthe Oluwo 9üpü o Alade istaking his bath 9ü$ü o Please, suppoft Apetebi and Akapo SüSü o Alade istaking his bath $ü9ü o Give suppoftto Kuegbe, the child of Osin Sü9ü o Alade istaking his bath SüFü o And support Kuegbe, the child of Ora $ugü o Alade is taking his bath SüSü o Do not allow Eriwo Osin, Ifa adherents, to die young 5üSü o Alade istaking his bath Susu o Irete-Meji, the Oluwo of Ifa Susu o Alade is taking his bath Susu o Emere is your home

1153

Ofun Meji

Susu o Alade istaking his bath Susu o When you get there, please give us your suppoft Susu o Alade istaking his bath Susu o Support both nuclear and extended families And suppoftthe Oluwo Susu o Alade istaking his bath Susu o Please, suppoftApetebi and Akapo Susu o Alade istaking his bath Susu o Give suppoftto Kuegbe, the child of Osin Susu o Alade istaking his bath Susu o And suppoft Kuegbe, the child of Ora Susu o Alade istaking his bath Susu o Do not allow Eriwo Osin, Ifa adherents, to die young Susu o Alade istaking his bath Susu o Ose-Meji, the Oba of Ifa Susu o Alade istaking his bath Susu o Ibadan is your home Susu o Alade istaking his bath Susu o When you get there, please give us your support Susu o Alade istaking his bath Susu o Suppoft both nuclearand extended families And suppo¡tthe Oluwo Susu o Alade istaking his bath

1154

1I

Susu o

Please, suppoftApetebi and Akapo Susu o Alade istaking his bath Susu o

Give supportto Kuegbe, the child of Osin Susu o Alade is taking his bath Susu o

And support Kuegbe, the child of Ora Susu o Alade istaking his bath Susu o Do not allow Eriwo Osin, Ifa adherents, to die young Susu o

Alade istaking his bath Susu o

Ofun-Meji, the Oluwo of Ifa Susu o Alade istaking his bath Susu o Ila Orangun is your home Susu o Alade is taking his bath Susu o When you get there, please give us your support Susu o Alade istaking his bath Susu o Support both nuclear and extended families And suppoftthe Oluwo Susu o Alade istaking his bath Susu o Please, support Apetebi and Akapo Susu o Alade istaking his bath Susu o Give supportto Kuegbe, the child of Osin Susu o Alade istaking his bath Susu o And support Kuegbe, the child of Ora Susu o

1155

Ofun Meji

Alade istaking his bath Susu o Do not allow Eriwo Osin, Ifa adherents, to die young Susu o Alade istaking his bath Susu o

Ifá says that it shall be well with the person for whom this Odü is revealed.

L2.

Ifá warns a person for whom this Odü is revealed who enjoys great respect in the soc¡ety not to engage in any act that will put him to shame and ridicule. Ifá says that the person may think that what he/she is doing or about to do will never leak out, but this is not true because no matter what he does to conceal it, the matter will surely come to public notice one day. Ifá says that this man is not only respected but equally trusted. This action of his will erode the trust and confidence that people reposed in him. This is why it is his dutyto live above board at all times.

Ifá does not recommend any gbg material here. It is only for this person to desist from this shameful act. A stanza in Ofun-Méll wh¡ch addresses this issue has this to say: Oru ge é b'ojt¡ fgru qsan la ñ ba Dlá filn Ejl-Qrangún Baba ñ lqqg'gkgAbuké fibg ni wgn nl kó wáá ge

Translation The night can be used as cover It is the broad daylight we are mindful and afraid of This was the message of Ifá for E¡I-Qrángún Who shall become the husband of Abuké, a lady with hunchback He was advised tooffergbg

Abuké, the lady with hunchbac( was Qbátálá's daughter. qbatálá loved 1156

rJ;íiíl

and pampered this girl, partly because of her physicat condton because of the fact that her mother died as soon as she was born. As a result, Qbatálá was both father and mother to her. However, Abuké was a very recalcitrant She never listened to simple counseling from Qbatáh. She had a mind of her own. She believed that she must always have her way. This was not surprising to anyone since she had been spoilt byQbatálá.

girl.

On the other hand, E¡T-Qrangun (Ofun Mé¡) or Qrangun Mé¡)) was Qbátálá's

friend and confidant. There was nothing Qbátálá would do without first discussing same with his friend, E)-Qrángr1n. They were so close that people thought that they both slept in the same house. As a matter of fact, the two regularly slept in each others homes. When the behaviour of Abuké was getting out of hand, QbaHlá sought the assistance of his friend in finding a way to contain her excesses. EIQrangUn promised to assist. Anytime Abuké misbehaved, Qbatálá would send her to E¡)-Qrángrtn. She was just 11 years of age but her attitudes were more than those of 2l-year old girls. By the time she was 13 years old, practically everyone in the community believed that Efl-Qrángún was more of Abuké's father than Qbatáb. Abuké was also very fond of E)Qrangrtn. She preferred to stay with E¡)-Qrangún at any time. For all these, Qbatáb was very grateful. He welcomed any practical step which could tame Abuké. By the time she was 15 years, she had been seen as someone who was ready to change for good.

At this time, E¡)-Qrángún began to notice that the breasts, buttocks waist and face of Abuké began to develop into those of a fully grown woman. While other people saw her as deformed because of her hunchback, Abuké looked very beautiful to E¡) Qrangrrn. That was when ideas began to enter into his head. Befole long, he began to seduce her. Shoftly after this, he stafted to make love to her. This was a girl practically everyone considered to be his daughter! It got to a stage that they made love almost everyday. One day, E¡)-Qrangún went for Ifá consultation in the home of the Awo mentioned above. He wanted to know what his success chances would be at that point in time. The Awo assured him that he would succeed and that 1157

nothing or nobody could stop him from accomplishing his goals. The Awo however warned him to desist from the shameful act that he was doing as failure to desist would put him to public odium. He was told that everyone respected and trusted him in the society but that act alone would tarnish his image beyond redemption. He was told that no matter how perfectly he tried to conceal this shameful and disgraceful act, it would certainly come to public attention and knowledge. When E¡I-Qrángún heard this, he knew exactly what the Awo was saying. 'He asked what gbg material he would need to procure so as to offer gbg for him not to be a subject of ridicule. The Awo told him that there was no gbg material for that. He only needed to desist from such act. The father making love to his own daughter would surely lose respect and dignity no matter how greatthe gbg offered. There and then, E¡T-Qrángún made up his mind never to have anything to do with Abuké again, except of course, for him to continue to act as her father. He returned home with the resolution atthat back of his mind. The next day, Abuké came to his house. He was still with the mind of not having anything to do with her any more in the illicit affair. By the time the unsuspecting wives of E)-Qrangún'directed her to his room, he was still determined to resist her. When Abuké entered the room, closed the door and sat on his laps however, allthe resolve and resistance dissolved. In no time, they were engaging in fierce love-making. They resumed on a daily basis.

Before long, people began to notice changes in Abuké. At first, Qbatálá was confused: Was it sickness? Was it disease? Was itfatness? Her body began to develop. Her face became paler than before. She vomited every morning. She complained of weakness every morning. She lost her appetite. She slept longer hours. By the time QbaHh came to believe his senses, his daughter, Abuké was already three months pregnant! He called on and asked Abuké to tell him who was responsible for her pregnancy. She refused to utter a word. What was this supposed to mean? Qbatálá threatened her that if she refused to confess the owner of the pregnancy, he would not hesitate to report her to Efi-Qrangún whom he, Qbátálá, 1158

-+ffi;

fondly referred to as her father! Yet, she refused to utter u *orJl confused and annoyed QbaHlá the more. He shouted on herthat if she had no regard for him, she must at least show respect for E¡)-Qrángún her father! What Qbatálá said did not change anything.

Early in the morning of the next day, gbatálá went straight to E:l-Qrangrln and narrated evefihing to him. E¡T-QrangUn told QbaHlá to put his mind at rest and that he would handle it. W¡th this assurance, Qbátálá returned home. When he got home, he told Abuké to go and meet E¡)-Qrangrln at home.

When Abuké got to E¡)-Qrangún's home, they simply resumed another round of love-making. It was after this that E¡)-Qrangún asked Abuké if truly she was pregnant. Abuké told him that she was indeed pregnant. Both of them knew that Efl-Qrángr1n was responsible for the pregnancy. E¡)-Qrangún however impressed it on her that nobody should know that he was the one who put her in the family way. This was because it would lead to scandal and ridicule for him. She was told that even Qbatálá, her father, would be disappointed. Abuké promised him that she would resist all pressures on her to identiff the person who impregnated her. But for how long? That was the question whose answer hung in the air and was left unanswered. True to her promise, she refused to tell anyone about who was responsible for her pregnancy. QbaHlá however relied absolutely on E¡)-QrangrJn to help him unravel the mystery. Anytime he asked E¡)-Qrangún how far he had gone, he would only tell Qbatálá that he was still on it. He would advise Qbatáb to be patient. This was the situation until Abuké put to bed. It was a bouncing baby boy. The naming ceremony was to take place on the sixth day. The confusion of QbaHlá turned to worry. His worry turned to panic.

Qbatáh called Abuké and begged her to tell him who was responsible for her pregnancy. Abuké promised to tell her father but on the day of the naming ceremony. She asked her father to invite all the Qba and IrúnmglQ to the naming ceremony. She told him to prepare a huge feast where every 1159

guest would w¡ne and dine to his/her satisfaction. She told her father to get herthe mostexpensive dress befitting of such occasion. QbaHh did as she requested of him. On the day of the ceremony, all the IrúnmglQ were there. All the Qba of Yorübáland were present. Allthe movers and shakers of the world were in attendance. All of them came for only one thing - to know who was responsible for the pregnancy and the baby.

All the guests, including E¡)-Qrangrln ate and drank to their satisfaction. E¡)-Qrangrtn was confident that Abuké would find a means to avoid mentioning his name because he had convinced her that it was not in the interest of both of them for the whole world to know at that time. When it was time for Abuké to come out and dance, the whole gathering became very silent. She was gorgeously dressed. She told the musicians to listen to her and play music to her songs; she began her song with praises to her fathen She concluded her song in this way: gbatálá,gbatáaga pQlgo Qba tó ta'lá tó le l'áala TI wgn ñ pe l'obatálá [ ñlQo Ni mo l'óyún filn o E

Ni

mol'óyúnfiln

Qrángrtn di mejl ñ¡ mol'óyúnfitn

Translation I greet Qbátálá, Qbátáá$a

Greetingstoyou The Qba who sold Okra to prosper bythe boundary of the farm I greetyou The person who put me in the family way The person who impregnated me Qrangún becomes two (E}-Qrangrln) is responsible for my pregnancy

When the world heard this, all eyes turned onto E¡)-Qrangr:n. He simply covered his eyes in shame. He wished for the ground to Open and swallow him up alive, but no way. Case closed! 1160

Yl Ofun Meji

Oru ge é b'ojrt

f;Eruqsan|añbe filn Ejl-Qrangún

D,lá

Baba ñ lQQg'gkgAbuké fbq ni wqn nl kó wáá 9e Ó kqftl qgbgny¡n s'ebg Nje ni mo l'óyrlnfitn o Ni mol'óyúnfitn Qrángrln di mejl ñ¡ mo l'óyún

fitn

Translation The night can be used as cover It is the broad daylight we are mindful and afraid of This was the message of Ifá for E¡)-Qrangun Who shall become the husband of Abuké He was advised to offergbO He refused to complywith the advice The person who put me in the family way The person who impregnated me Qrangún-di-Mé¡) (E¡l-Qrangr:n) is the one responsible for my pregnancy

Ifá says that the person for whom this Odü is revealed shall not be made a subject of public disgrace. This person ¡s enjoined not to Disgrace Himself. He mustdesistfrom doing anything illicit.

13.

Ifá says that it recognizes the fact that the person for whom this Odü is revealed loves to do good all time. Ifá says that he/she is very kind and compassionate. Ifá says that this person loves to touch the lives of all the people close to him/her in positive ways. In spite of this however, Ifá warns this person to ensure that he/she does all the good deeds completely for anyone that he/she wishes to assist. It is not ¡ñ his/her best interest to do anything in half-measure for anyone. The significance of this message is that if the person for whom this Odü is revealed wishes to help anyone, he/she must ensure that the help is rendered completely. If this is not done, it is most likely that the help that he/she rendered may turn out to become subject of controversy and contention which may be used to find him/her gu¡lty 1161

in the end.

Ifá advises this person for whom this Odü is revealed to offer gbq with one matured he-goat and money. He/she also needs to feed Egü with

onecock.

On this aspect,Ifá says:

Agoorelgetán ntl jg mél0órlyln Dlá firn Nadé onlwetá-Métú Mjqtf ñlg réédá'koebá qne Ebg ni wQn nl kó wáá 9e

Translation Doing good in half measure usually leads to failure to receive gratitude from those whom one assists This was Ifá's message forAladé Otfwat¡-Métú When he was going to cultivate a farm bythe road-side He was advised to offergbg

Ala¿e Orfwátá-Metú was a kind-heafted man. All the days of his life, he planned to assist people and give outto the needy. He was known to be a benevolent man. As a result of his benevolence, many people used to troop to his home to seek for one favour or the other.

They were never disappointed. The only time AIadé could say 'no' to anyone was when he did not have what the person came for. He sometimes borrowed money from others in order to give out to those who needed the money. He was in the habit of giving out his own dresses to others if he felt that those who approached him for assistance needed the dresses more than him. This was the lifestyle of Alade On'iwátá-Metú. One day, Aladé planned to staft the cultivation of another farm by the roadside. By so doing, he felt that those who needed his assistance would have easier access to him and he would be able to be of help to many more people. For this reason, he approached the Awo mentioned above for Ifá consultation: would he have bountiful haruest on the farm that he planned to cultivate? Would he be able to assist more people in the new location? These were the two questions at the back of Alade's mind when he approached the Awo for Ifá consultation. He knew that with bountiful harvest, hewould have more capabilityto reach outto many more people. 1162

'l'l

Ofun Meji

The Awo assured Aladé Onlwátá-Metú that he would certainly have bountiful haruest. The Awo however warned him that even though he loved to assist people, he however needed to ensure that whoever he wished to assist must be given complete help. He was told that giving help in half could only lead him into trouble. For example, if he planned to give someone dress, it would be good for him to give the person complete dress - trousers, undenruear, and shift and cap to match. It was not good for him to give the person a trouser and ask the person to go and look for where to get the shirt underwear and cap. If he planned to feed someone, he must

be ready to give the person food, drink, snuff and so on in order to completely satisff the person. If this could not be done, Alade was warned, it was better not to offer the assitance at all.

After th¡s, Aladé was advised to offer gbg and feed Egü as stated above. Hearing these statements from the Babaláwo, AlaOe was Iivid with rage. He considered the statements of the Awo as affront to his personality. He told the Awo that nobody needed to tell him how to assist others. He accused the Awo of planning to twist his arms in order to render more help to the Awo afterall, the Awo was one of the recipients of his good gestures. He told the Awo to go and drop into the lagoon if he (Awo) was not satified with the help he had received so far. Alade told him thatthe gbg would not be offered and that if the Awo was not pleased, then he could go and do whatever pleased him. Aladé stood up to go. The Awo however told him that there was no compulsion in Ifá. He, Alade, was free to accept or reject the advice of theAwo. With th¡s, Aladé left. When Ahdé stafted the farm cultivation, he realised that many more people had access to him. For this, he was very happy. He also had good harvestseason. That made him happier. He soon realised that with many more passers-by coming to his farm, he needed to do more to assist them and easen the burden and fatigue of their trips. For this reason/ AIade used to roast yams and fetch water for all to take on their ways to and from their various destinations. When many people knew thatAladé was doing this, they were very grateful to him.

It however reached a stage that no matter the number of yams roasted or 1163

the volume of water fetched, everything would be exhausted in no time at all. For this reason, A¡adé designed a means of ensuring that everyone was helped. He decreed that whoever came to his farm had to choose between drinking coolwater and eating roasted yam. Nobody was allowed to take both together any longer. It soon became a popular slogan among the people that'gnlkan l{f jg mé¡) l'ábá Alade; bl o bá jg'gu o 0 nlf mu'mi, bf o s'l mu'mi o ó tfii jg'gu' meaning; nobody can enjoy two things in Alade's farm shed; if you eat yams, you cannot drink water, and if you drinkwater, you cannoteatyams.

Before long, every traveller knew that if they got to Alade's farm, they would have something to take, but that they could never enjoy two things at the same time. This had become an unwritten law in this farm. One day however, a man came to Alade for help. This man got lost in the forest. He had been wandering for five days without food and water. As soon as he got to Alade's farm, he began to plead to be given food and drink because he was very hungry and thirsty. He pleaded with Alade to have pity for him. Aladé told him that he needed to choose one between eating yams to his satisfaction and drinking water to quell his thirst. The man pleaded that he would need both. Abdé said that such was not allowed in this farm. After much pleading and refusal, the man chose to eat yams. Ahdé gave him two medium size tubers of yam to eat. The man had not eaten one yam when his throat became dry and the yam got hooked to his throat. He begged and begged for water. Abdé refused, claiming that he had told the man that he could not enjoy two things .together in his farm. The man fell down; the yam began to suffocate him. Aladé felt that it was unmanly for him to change his decree. He refused to yield ground. Afew moments latet the man died. As soon as the man breathed his last, people began to troop into Aladé's farm. How they came to know about the incident was very strange to him. The story on the lips of all the people was that A¡adé lured a stranger into his farm with yams and strangulated him to death. AlaOe pleaded and explained his own side of this story. Nobody was prepared to believe him.

1164

Ahdé was slapped and kicked. He was yelled at and abused. ii."fi;3' ordered to carry the corpse of the dead man to the Qba's palace. On his way to the palace, he fell down four times. As soon as he fell, he would be slapped and kicked more viciously and ordered to carrythe corpse again. To his chargrin, he realised that all those kicking and slapping him were regular visitors to his farm who used to eat or drink there. He saw all of them thanking Olódümaré that they did not fall into Alade's trap and become one of his victims as the dead man had become.

In the Qba's palace the question Alade was repeatedly asked after he had finished his story was that when the man had been pleading for water, why was he not given? When AlaOe told them that it was his policy that nobody could enjoy two things in his farmshed, Alade was abused and declared a callous man and a murderer. Ahdé was arraigned for murder. When he was about to be sentenced Aladé Onfwátá-Metú remembered the advice and warning of his Awo but it was too late to make any amendment. Agoore lgetán nll jé mélOórlyl n Dlá fi¡n Aadé onlwátá-Metú Mjq ü rrle reé dá'ko ebá qna f bg ni won nl kó wáá 9e Ó kg'tl qgbqny¡n s'Ébg

Aladél bátétémo Iba wa fowó s'irrlfin ebo

Translation Doing good in half measure usually leads to failure to reCeive gratitude from those whom one assists This was Ifá's message forAladé Orfwátá-Métrl When he was goíng to cultivate a farm by the road-side He was advísed to offer gbg He refused to comply Had Nadé known He would have ensured that all the qbg and advice of the Awo were complied with

Ifá says that the person for whom this Odü is revealed needs not to be too rigid on any issue. For any rule, law or policy, there must be an exception. Refusal to bend the rules when it was imperative to do so was part of what 1165

ild utua.

put Alade off wátá-MetÚ into trouble'

t4.

revealed notto be greedy in Ifá warns the person for whom this odü is this person is presently anything tnai ne/she does. Ifá says that

occupyingupo'it¡onofauthority.He/shemustbecarefu|notto make him/her a allow avaricious attitude ,"*oúe him/her and for whom this Odü is worthles óátión. In this position, the person qualities; he/she is revealed i! expected to iossess leadership iiberal, patient,.truthful, honest' focused expected to be generous, "H"/rh" ir irppoied to very accommodating' and forgJiú. .be alright' He/she must He/she tuiti" able and willini'to lead others be selfless and intelligent. ne/éne must at the back of his/her mind at all times'

have the fear of Olodümare

pigeons, three Ifá advises this person to offer gbg with three

guinea.fowts,threecocksandmoney'He/shea|soneedsto aspect, gfun-MeI says: feed Egü Oüiá *¡th one big cock. On this OnPa'bl nlli'éjl Agba Qkánirlwá'

a

j'é,b

TÓbá j'értaftrn Agb'Qrü u rQ, a mgyáa lg

Dláfilneni iwaiu Tl YÓÓd'qnilkQYln Ebq ni wqn nl kÓ wáá 9e

Translation

lme two lobes of the kola-nut The kola-nut breaker is expected to consl the four lobes nniváric¡ous elder will consume three of his load by himself and move After consuming threá ióuér, he willca¡rY away (without anyone offering to assist) This was the message of Ifá forthe Leader Who shall eventually become the Follower He was advised to offer gbq

odü occupied the following when coming from Qrun to Ayé, the 16 Tajg Number one; Qgq-Me¡I' positions of Authority and seniár¡ty - orul:ryréJi, Irosünrnnet ihree; Od'i-Me¡t, Number foyt; N umber Two; Iwóri Mé¡), ruu six; Qbara-Uefl, Number Mé¡I, Number Five; o*qn'rn- Mé¡T, Number 1166

seven; Qkánrán-Mé¡), Number Eight; Ogunda-vlé¡), Number Nine; OsaMé¡), Number 10;Ika-Mé¡), Number 11;Otrtrupgn Mé¡), Number 12; OtrrraMé¡T, Number 13; )rgtQ-Mé¡), Number 14; Méj¡, Number 15; and E¡T-

Qs€ When they arrived on eafth, they maintained these positions. Ofun-ue¡ and Qgg-Me¡l were accorded full respect and recognition as the leaders. None of the remaining principal Odü dare questioned their authority. They did all things together. Whenever they went for Ifá consultation for anyone, Ofun-Ue¡) would preside over the event. Whatever he said was final. Whenever they were to break Kolanut for their client, Ofrln Mé¡) would be the one to break it. They normally broke kolanuts with four lobes. After breaklng the kolanut, ofún-MéJi would consume three lobes, leaving onry one 6ue ror the remaining 13 principal Odü! QgQ Mé¡l would take the remaining lobe leaving notñing behind for the remaining 14 odü ! yet, nobody was expected to que¡y them for whatever they did! If their clients offered a goat as gbg, Ofon tvte¡'i would share for himself the two thighs and one arm of the goat; Qgq N4elr would take the remaining arm, intestines, organs and the chest, leaving whatever remained for the remaining 14 ojú-odü to share.

Ogbé, Number

16.

While this was going on, it was telling badly on the 14 remaining Ojrl-Odü. To feed became a serious problem for them. Before long, they began to grumble against ofun-ue¡t and Qse-Mé¡). They complained against their style of leadership. They accused them of avariciousness.

In order to placate the frustrated ojrl-odü however, E)-ogbé, the last in the order of seniority used to invite them to his home and enteftain them with the little that he had. He would appeal to them to maintain peace and be patient. He said that Ofun-Mé¡) would soon see the reason why he needed to have a change of attitude and approach. while doing this, 9YeLu Mé3), the second to the last in the order oi seniority, would also assist E¡T-Ogbe in enteftaining the other OjrJ-Odü, just to ensure that peace was maintained. This went on for severalyears but Ofun-Mé¡) saw no reason why he should change.his style of administration and leadership. Qpe Me:l was also urging ofrln-Me¡t on, telling the others to go and drop ¡nio the lagoon if they were not satisfied. 1167

Tired of all what was happening, L2 of the remaining 14 Oj'1-Odü (they excluded E¡)-Ogbe and QyQktl-Mé3T) met secretly and decided that they could no longer accept Ofrtn-Me¡) and Qgq-Mé¡) as their leaders. On that same day, they decided to make E)-Ogbé, the least in seniority, the leader and QyQkrt-Mé;T the deputy. On that same day, they moved Ofun-Me¡) to the 16'n position and moved QgQ-Me¡l to the 15h position. Before summoning E¡)-Ogbé, QyQkrl Méfi, Ofrln-Vte¡t and QgQ-Mé¡), they invited EEU Qdara to come and sanction all their deliberation with Agg. When Egu Qdara arrived, he asked them to tell him exactly what had happened, They narrated the story to him. Egü invited the remaining four Ojri-Od0 (principal Odü) to explain their own side of the story. They did. Ofun-mefl was found guilty of avariciousness and conducts unbecoming of good teader. He was therefore moved from the first to the 16'n position as the other Ojú Odü wanted. Q9Q-Mé¡T was found guilty of aiding and abetting what was wrong and unacceptable. He was moved from the second to the 15* position. On the other hand, E¡)-Ogbe was praised for exhibiting exceptional leadership qualities and was moved from the 16'n to the first position. QyQktt-Mé¡T was also commended for suppofting what was righteous and was moved from the 15'n to the second position.

That was the way it had been from that day up till today.

It

sanctioned by Egu-Qdara and had been accepted by Olódümaré. Onpa'bl nll j'éjl Agbe Qkánjrlwá,

a

j'Qta

Tó bá j'9tatán Agb'Qrü u rQra mqyáa ¡g Dlá fi¡n gni iwájrl Tl yóó d'gnilké, yln fbg ni wEn nl kó wáá ge

ó kg'tl Qgbgnyin s'ebg Njealmq'wá á hü u wgn ni o Alm'édé é pé e wgn ni Ará iwájrl o, lo d'gni lkgyln AlmO'wá á hü u won ni o 1168

had been

tf

utun Meil

Translation The kola-nut breaker is expected to consume two lobes An avaricious elder will consume three

After consuming three lobes, he will carry his load by himself and move away This was the message of Ifa forthe Leader Who shall eventually become the Follower He was advised to offer gbg He refused to comply Now, it was their inability to act properly And their refusal to speak the right words at the appropriate tíme These were whatturned a Leaderto a Follower It was their inability to act properly

Ifá warns that refusal to act properly or failure to know how to utter the right words when appropriate to do so can turn a leader to a follower; it can turn a respected person to a scorned and condemned person. It can also turn someone loved by all to the person hated and despised by the same people who hithefto loved him/her.

15.

Ifá says that the person for whom this Odü is revealed is kindhearted. He/she loves to assist others as much as he/she can. Ifá however warns this person not to exclude or ignore his/her immediate relatives while rendering help to outsiders.

Ifá says that the immediate family and relatives of the person for whom this Odü is revealed are pointing accusing fingers at him/her that he/she is assisting other people while he/she had abandoned his/her own blood.

Ifá warns this person not to do so and if he/she had been doing it, there ought to be a change of attitude. Failure to accommodate his/her own blood relations and ass¡st them may not augur well for him/her in the end. This may turn him/her to subject of ridicule and scorn.

1169

"o uua

;

;.oviseril;rson

for whom this odü is revealed to offer gbg with

three pigeons, three hens, three guinea fowls, three cocks and money. A stanza in Ofun-Mé¡) on this aspect says: Ayél'ókun Enlyán I'Qsá A kff mg Q wQ ká f¡ ká'lé

ayéjá

Dláfi¡nAbe

Tó l'óhun ó j'oyeOlóore lbg ni wqn nl kó wáá 9 e

Translation The sea represents the world And the Lagoon represents human beingsthere-in No expeft swimmer can swim the length and breadth of the sea, which represents the world This was Ifá's message to Abe Who wanted to take the title of The Benefactor He was advised to offerqbg

Abe was highly successful. He was also generous and kind-heafted. Many people rose up and succeeded through him. He fed the hungry; he provided medication for the invalid; he provided shelter for the homeless; he stood surety for others; he ensured that the weak were not cheated or intimidated; he ensured that necessary suppofts were rendered to those who needed them. He even sponsored many community-based projects, He had a marvelous reputation everywhere. He was highly respected from far and nean Several communities owed their advancement to him.

As he was doing all these however, no relation of his benefited from hls generousity. Much as they tried to convince Abe to cast a sympathetic glance inwards and assist his relations, he simply could not be bothered.

One day, all Abe's relatives gathered together to discuss about the situation. They complained that Abe assisted everyone who came to him for help, except his own blood. They did not understand why this should be so. After much deliberation, they concluded thatthere was the need to summon Abe to their midst so as to let him know the way they felt about him. Adelegate was sentto him. Adate was fixed forthe meeting. 1170

yt

ofun Me¡i

On the day of the meeting, they made it clear to Abe that most of their friends and acquaintance owed their success and elevation to him. Those whom they never knew at all also benefited from him. As kind and benevolent as he was, he had not helped anyone in the family. They pleaded with him to please have a change of heaft towards the family. Many of those present at the meeting stated the areas where they expected him to help them. These areas ranged from financial, emotional, social, psychological, to occult. They told him that the assistance that they required from him was not beyond him. This was because they had witnessed him doing more than those things for others.

In his reponse, Abe made it clear to them that this world was like an ocean while human beings there-in were like lagoons. He stated further that no matter how good one was, the person could never satisñ7 the world, because no swimmer could ever swim the length and breadth of the ocean. He told them that nobody could stop him from helping those whom he wanted to help and nobody could blame him for not helping them. He urged them to wait for their turn. He promised that it would soon come to theirturn and he would be ableto helpthem all. The elders showed him howtheir living conditions had degenerated. They showed him that many of his relatives were going about in rags; the roofs of houses where they lived were leaking; the walls had cracked; some pafts of their houses had collapsed altogether. They stated further that they could not eat up to two times a day. They showed him many of them whose wives had not been able to become pregnant. They showed him many relatives who were in emotional turmoil. Some of his relatives were

about to be incarcerated over what they knew nothing about. They believed that with his influence, these people could easily be pulled out of trouble. All what Abe said in form of response was for them to wait for their turn. He told them that he would not appreciate being rushed into taking any action. The meeting ended without any concrete conclusion. The relatives of Abe continued to wait for their turn. Outsiders continued to benefit from the generosity and benevolence of Abe. For 18 years, Abe's relatives continued to wait for their turn. For 18 years, it was not yet their turn to benefit from Abe's generosity and benevolence. 1171

Soon afterthis, Abe fell

ill.

Before help could be rendered to him, he died.

The news of Abe's death spread like wild fire. All those who had benefitted from his generosity were prepared to give him a befitting final burial. As a matter of fact, they made it a point of duty to do so in order to show their appreciation. They planned a special prayer sessions for him. They also

planned an all night party for him. They set up a seven-man panel to organise the ceremony. It was a well-arranged and befittingly organised party. On the day of the final burial ceremony, several people came from far and

near. Their orchestra played from town to town. They danced from

quafterto quarter. Their song was: Abee ku Abe Olóore

Abemámakúoo Abe Olóore Kó má má s'$ni t'Abe o 9e filn o

Translation Abe is dead

Abethe Benevolent Abe istrulydead Abethe Benevolent There is nobodythatAbe did not help

Those who benefitted from Abe's generosity joined the band-wagon. That

was how they did until they got to Abe's family compound. To their surprise, there was no activity going on in the compound. No member of Abe's extended family organized anything for him. Abe was buried on the very day he died by his relatives. The burial was done not because of their love for him; but rather to prevent his corpse from stinking and causing bad odour in the community. As soon as he was buried, all his relatives forgot

about him. When they heard outsiders singing and dancing that there was nobody that Abe did not assist, they knew that such false impression must be quickly 1172

ll

Otun Meji

corrected. They gathered together and began to sing thus: Lóoótó I'Abee Ku Abe Olóore Abe má ma kt¡ oO Abe Olóore

Abeges1ta ni Kó9esTléo

Translation It

is

true that Abe is dead

Abe the Benevolent

Abe Abe Abe And

istrulydead the Benevolent is benevolentto outsiders neverto his blood relations

When people heard this, they were totally disappointed. They concluded that in spite Abe's benevolence, he remained an irresponsible man, since he was only good outside. Anyone whose relatives could not benefit from his/her generosity, influence or benevolence remains an irresponsible person. Thatwastheend of the paftyforAbe. Ayé I'Okun Enlyán I'Qsá A kll mg 4 wQ ká fi ká'lé ayé já Dlá fi¡n Abe Tó l'óhun ój'oyéOlóore Sbg ni wqn nl kó wáá ge ó kg'tl ggbgnyin s'ebg ñjgAbe krt Abe Olóore Abe má má kú oo Abe Olóore KO ma me s'€n¡ t'Abe o ge filn o Lóoótó I'Abee Ku Abe Olóore Abe ma me kú oo Abe Olóore Abeges1ta ni

Kóses'lléo 1173

Translation The sea representsthe world And the lagoon represents human beingsthere-in No expert swimmer can swim the length and breadth of the sea, which representsthe world This was lfá's message to Abe Who wanted to take the title of Benefactor He was advised to offergbg He refused to comply Behold Abe is dead Abe the Benevolent Abe is truly dead Abethe Benevolent There is nobody that Abe did not help It is true that Abe is dead Abethe Benevolent Abe istrulydead Abe the Benevolent Abe is benevolentto outsiders And neverto his blood relations

Ifá advises the person for whom this Odü is revealed to be fair to

all,

including his/her blood relations.

16.

Ifá says that there is the need for the person for whom Ofun-fUelT is revealed to offer gbg and feed Odü in order to bring peace and tranquility into the home of this peson. Ifá says that if the person for whom this Odü is revealed is a woman, it is not advisable for her husband or husband-to-be to marry any other woman beside her. If the husband-to-be is already married, it is not in the man's interest to add this woman to his wives. Doing so can only spell doom and disaster forthe man and the other women in his household.

Howevel if the person for whom this Odü is revealed has already married more than one wife at the same time and this had brought 1174

l\

Ofun Meji

problems, there is the need to offer gbg and feed Odü in order to return the life of this person to normal.

Ifá recommends one matured he-goat as ebq. There is also the need to feed Odü with one ram and eight snails. On these, OfrlnMé¡T

says: Qdrtndun ab'ewé p€hrrbe-pélenrbe TetQregú n ablyg gbórldorlgl-gboñdorlgl

!baw'etfAdete I wo Qdrtndrln

¡

Déédéggbgggba niwQnge Dlá fitn Qrrlnmllá Baba ñ lq rééfgQrQ-MQdlmQdl Tll Fgmg OIówu $ákoorogbále lbg ni wqn n| kówáá 9e

Translation Odr:ndrln leaves are thick to touch

apperance If you lookatAdQtQ Cactus leaves

TQtQrQgúR are long and big in

í

'

And look at Qdundun leaves They look exactly the same These were lfá's declarations to Qrrtnmlla When going to marry QrQ-MQdlmQdi The offspring of Olówu-$ákoorogbále He was advised to offer gbg

QrQ-MQdlmQd, othenruise known as Odü, was a daughter of Olówu $ákoorogbále. From the time her mother was carrying her in her wombs it was clear that QrQ-MQdimQdi was not an ordinary creature. When she born, the events which happened around her and the world over confirmed that she was not an ordinary human being. During her lkgsQdáyé ceremony, the Awo who were there to perform the rites laid emphasis on the fact that the baby was specially endowed with unique qualities and powers from heaven. She could not, and must not be married to an ordinary person when she grew up to maturity. They named her QrQ-MQdlmgdi, Esoteric words, otherwise known as Odü.

was

1175

'

Odü was below average in beauty and physical appearance. She was very jealous of other women. At a stage, Odü could only be found in the midst of men as a result of her jealousy for her fellow women. All those around her were convinced that QrQ-MQdimgdi was endowed with extremely high spiritual and occult powers. She applied these powers to assist her father Olówu $ákoorogbále to succeed and become great in life. Some other men who approached her for assistance were equally assisted.

When she was matured enough for the marriage market however, many men dreaded her. They knew that they could not withstand her spiritual and occult prowess. That was why her father Olówu $ákoorogbále approached Qrúnmllá to marry her in accordance with the directive of Ifá during her)kgsgdáyé that no ordinary man could marry her. Qrúnmllá consulted Ifá and Ifá gave him the go-ahead to marry her. Ifá however warned him that he must call this woman and ask her to tell him her likes and dislikes before she ever entered his home. As a result of this warning from Ifá, Odü was invited by Qrunmllá for a oneon-one discussion. She asked Qrunm)lá to meet her in her father's home at a specified date. When they met, she promised Qrúnmllá that she would assist him to success and greatness. She said that nobody would be able to overcome him. She said that none of his fellow lrúnmglQ would be as great as him. She said that she loved being pampered, adored and respected by her husband-to-be. She concluded that she disliked to be seen by other women - as a matter of fact, she would never tolerate being

'seen by any woman on eafth. She laid emphasis on the fact that any woman who dared to see her would meet with terrible consequence. When she said this, Qnf nmllá told her that he was already married to many women. Consequent upon this, he would need to discuss this with his other wives before he could give her any reply on her likes and dislikes. QrQMQdimQdl agreed with him. Another date was fixed for another round of discussion before OrrJnmllá leftfor his home.

1176

+fi ofun Mej¡

At home, Qnlnmllá summoned all his wives and explained to them what had just transpired between him and Odü. He told them that Odü was uncompromising on the aspect of the fact that no woman must see her. He asked them to tell him their minds if they felt that they could abide by the unusual request of Odü; and if not, he would be prepared to call it quit with her. All the women told QrUnm'ilá that there was nothing spectacular with that. They said that since the woman was not prepared to see them or be seen by them, they too were not ready to see her at all. They asked Qrúnmllá to go ahead and marry QrQ-MQdimQdi. When Qnlnm'llá and Odü metagain, he told herthatthere was no problem. Odü told Qrúnm'ilá to go back home and find out very well. Three times Qnfnmllá called his wives to ask them if they were very sure that they would be able to cope with QrQ-MQdimQdi and three times they all said that there was no problem. Forthis reason, the marriage was contracted. When QrQ-MQdlmQdi moved into QrrJnmllá's home, she was given the room at the extreme end of the house. She loved the arrangement and all the other women loved it too. For six months, they lived together without problem. One day however, one of the women in the household of Qrunmllá called the other women and said that it was the height of insult for a woman, the most junior wife for that matte; to order them not to see her and for them to abide by such rule. She said that it was clear that this woman was using a trick on them in order for her to avoid pafticipating in the household

chores. To add pepper to injury they were the ones cooking for

her,

fetching her water, sweeping the compound and washing clothes for her! She claimed that O;unm)lá had tricked them into accepting the woman's rules. She accused Qrunmllá of dancing to the tunes of the most junior wife. How could Qrúnm'llá allow this un-see-able woman to be dictating to her seniors in the house? The situation must be addressed and adjusted accordingly. Some of the other wives conceded that there was a marked improvement in their lives in the little period that Odü entered into the home. They felt that such could be considered before taking any decision against the woman. 1177

And so what?, the other woman screamed. Was that enough for her to be the one calling the shots in the house? She must be put in her proper place, she declared. One of them suggested that they must confront Qrrlnm)lá and ask him to find solution to the issue. Three other women said that Qrúnm'ilá could do nothing because his head was permanently in the woman's armpit. The woman, Odü was the one controlling even Qrúnmllá himself! If there was going to be any solution, it must be found by the women. That was how they all concluded that they would all go and meet the woman, drag her out of her room and make her to participate in the household chores. If she was dreaded by her husband, they had no fear for her whatsoever, they all concluded. Because QrQ-MQdlmqdl was living in the room at the extreme end of the house, the place was always dark. They went to look for lamps which they would light to see her in her room since she was living in the dark ever since she arrived in that house. The eldest wife told all the other women to bring out their lamps in their rooms. They did. She declared that they must drag QrQ-MQdlmQdi out that very day to expose her. Yes! they all chorused, dnd, off they went.

They burst into her room with their lamps on; they focused the lamps on her face. What they saw was unspeakable and indescribable. At that very instant, they all collapsed, fell and dropped dead!

When Qrúnmllá arrived home, he sensed something terrible

had

happened, he could not find any of his wives, He called on them and there was nobody to answer. QrQ-MQdlmQdl did not leave her room. OrrJnmllá moved inside only to find the corpses of the women piled upon one another bythe door of QrQ-MQdimQdl. When he realised thatthey were all dead, grief overwhelmed him. He shouted and accused QrQ-MQdimódi of introducing agony into his home, saying: QrQ n

O

bá g pln'hün fr¡n'kú

SrqnObág pln'hünfárün QrQ n o bá g pfn'hun filn kllégbona janjan 1178

1\ Vrun Melt

2. Odü - fór overall success and victory 3. Orl - for consummated foftune 4. Egu Odará- for general well being and victory 5. Qbatálá - for success, children and prosperity 6. Obalúaye ($ónponna) for general well being 7. Olókun - for financial success 8. Ogun - for joy and victory 9. Fgb€ - for comradeship and leadership D.

TABOOS OF OFÚN MEJI Must not be avaricious - to avoid humiliation disgrace and unconsummated foftune Must never eat or sell ákára to avoid contention with elders of the Night Must never be arrogant to avoid disgrace and unconsummated foftune Must never use IrókQ made with brass to avoid lack of respect within the household Must never use wall-gecko and chameleon for anything unconsummated fortune Must never marry two wives into the same house to avoid matrimonial disaster Must never appear dirty and unkempt to avoid unconsummated foftune Must never think, speak or do evil to avoid loss of respect and unconsummated foftune. (.

E.

POSSIBLE NAMES OF OTÚru MEJI CHTLDffiN

Males

1. Ajéylm¡ká- Wealth surrounds me 2. Awolqlá - Honour belongs to an Awo 3. Adéyqrl - The crown befits the head 4. Adétutü - The crown is comfoftable 1183

I

5.

Oláséindé - Honour

is well established

Females

1, Adétutü - The crown is comfoftable 2. Olásélndé - Honour is well established 3. Odüyeml - Odü befits me 4. Odübiytl - Odü begets this 5. Ifádárere - Ifá brings all goodness 6. Ayérójú - The world is settled 7. Odüsglá - Odü makes honour possible Abgru Abgye

1184

Süqü o

Support both nuclear and extended families And supportthe Oluwo SüSü o Alade istaking his bath $ü9ü o Please, support Apetebi and Akapo Süpü o Alade istaking his bath Süpü o Give suppoftto Kuegbe, the child of Osin $ü9ü o Alade is taking his bath SüSü o And support Kuegbe, the child of Ora $ü9ü o Alade istaking his bath Süpü o Do not allow Eriwo Osin, Ifa adherents, to die young 5üEü o Alade istaking his bath $ü9u o Obara-Meji, the Oba of Ifa SüSu o Alade istaking his bath pugu o Eju isyourhome 9üSü o Alade is taking his bath Sü9ü o When you get there, please give us your suppoft SüSü o Alade istaking his bath Sügü o Support both nuclear and extended families And supportthe Oluwo tütu o Alade is taking his bath 5üSü o Please, suppoft Apetebi and Akapo SUSü o Alade is taking his bath SüSu o

1148

1r vÍun Melt

Give supportto Kuegbe, the child of Osin Sugü o Alade istaking his bath 9üSü o And support Kuegbe, the child of Ora 5ü9ü o Alade is taking his bath $ugü o Do not allow Eriwo Osin, Ifa adherenb, to die young SüSü o

Alade istaking his bath SüSü o Okanran-Meji, the Oluwo of Ifa SüSü o Alade istaking his bath 9ü9u o Itile is your home SüSü o Alade istaking his bath $ü9u o When you get there, please give us your support $ü9ü o Alade is taking his bath SuFu o Support both nuclear and extended families And suppoftthe Oluwo Süpu o Alade is taking his bath Süpu o Please, support Apetebi and Akapo 9üSü o Alade is taking his bath 9ü9u o Give supportto Kuegbe, the child of Osin $ü9ü o Alade istaking his bath $ü9ü o And suppoft Kuegbe, the child of Ora $ü9ü o Alade istaking his bath SüSü o Do notallow Eriwo Osin, Ifa adherents, to die young $ü9ü o

1149

Alade istaking his bath SüSü o Ogunda-Meji, the Oba of lfa tü9ü o Alade istaking his bath SüSü o Onko isyourhome SüFu o Alade istaking his bath Sü9u o When you get there, please give us your support FüSü o Alade istaking his bath 5üSü o Support both nuclear and extended families And suppofttheOluwo sü9ü o Alade istaking his bath $ü9ü o Please, suppoft Apetebi and Akapo Supü o Alade istaking his bath SüSü o Give suppoftto Kuegbe, the child of Osin $uSu o Alade istaking his bath SüEü o And support Kuegbe, the child of Ora 9üSü o Alade istaking his bath SüEu o Do not allow Eriwo Osin, Ifa adherents, to die young 9üSü o Alade istaking his bath 5üSü o Osa-Meji, the Oluwo of Ifa sü9ü o Alade istaking his bath Füqü o Ota is your home SüSü o Alade istaking his bath $ü9ü o 11

50

1l vtun Me!

When you getthere, please give us your suppoft tüSü o Alade is taking his bath SüSü o Support both nuclear and extended families And suppoftthe Oluwo SüSü o Alade istaking his bath $ü9ü o Please, suppoft Apetebi and Akapo 9üSü o Alade is taking his bath $ü9ü o Give supportto Kuegbe, the child of Osin SüSü o Alade istaking his bath pü9ü o And support Kuegbe, the child of Ora $ü9ü o Alade istaking his bath SüSü o Do notallow Eriwo Osin, Ifa adherents, to die young $ugü o Alade istaking his bath $u9ü o Ika-Meji, the Oba of Ifa SüSü o Alade istaking his bath SüSü o Asia isyourhome $ü9ü o Alade istaking his bath 5ügü o When you get there, please give us your support 5ügü o Alade istaking his bath SüSü o Support both nuclear and extended families And suppoftthe Oluwo $ü9ü o Alade is taking his bath SuSu o Please, supportApetebi and Akapo

1151

$ü9ü o

Alade istaking his bath SüSü o Give supportto Kuegbe, the child of Osin SüSü o Alade istaking his bath $u9ü o And support Kuegbe, the child of Ora SüSu o Alade istaking his bath SüSü o Do not allow Eriwo Osin, Ifa adherents, to die young SüSü o Alade istaking his bath SüSü o Ologbon-Meji, the Oluwo of Ifa SüEü o Alade istaking his bath 5üEü o Oje is your home SüFü o Alade istaking his bath Sü9ü o When you get there, please give us your suppott süFu o Alade istaking his bath SüFü o Support both nuclear and extended families And supportthe Oluwo SüFü o Alade istaking his bath $ugü o Please, supportApetebi and Akapo $ugu o Alade is taking his bath SüSü o Give supportto Kuegbe, the child of Osin $ü9ü o Alade istaking his bath Sü9ü o And support Kuegbe, the child of Ora SüSu o Alade istaking his bath

1152

ll $ü9u o Do not allow Eriwo Osin, Ifa adherents, to die young $ü9ü o Alade istaking his bath $u9ü o Otura-Meji, the Oba of Ifa FüSü o Alade istaking his bath $ü9ü o Ipapo is your home $ü9ü o Alade istaking his bath $ü9u o When you getthere, please give us your suppoft Susu o Alade is taking his bath 9üSü o Support both nuclear and extended families And suppo¡tthe Oluwo SüSü o Alade is taking his bath SüSü o Please, support Apetebi and Akapo 9üFü o Alade is taking his bath $ü9ü o Give supportto Kuegbe, the child of Osin 9üSü o Alade istaking his bath SüSü o And suppoft Kuegbe, the child of Ora $ü9u o Alade is taking his bath süFu o Do not allow Eriwo Osin, Ifa adherents, to die young 9üpü o Alade istaking his bath Susu o Irete-Meji, the Oluwo of lfa Susu o Alade is taking his bath Susu o Emere isyour home

1153

Ofun Meji

Susu o Alade istaking his bath Susu o When you get there, please give us your support Susu o Alade istaking his bath Susu o Support both nuclearand extended families And suppoftthe Oluwo Susu o Alade istaking his bath Susu o Please, supportApetebi and Akapo Susu o Alade istaking his bath Susu o Give supportto Kuegbe, the child of Osin Susu o Alade istaking his bath Susu o And suppoft Kuegbe, the child of Ora Susu o Alade istaking his bath Susu o Do not allow Eriwo Osin, Ifa adherents, to die young Susu o Alade istaking his bath Susu o Ose-Meji, the Oba of Ifa Susu o Alade istaking his bath Susu o Ibadan is your home Susu o Alade istaking his bath Susu o When you get there, please give us your suppott Susu o Alade istaking his bath Susu o Suppoft both nuclear and extended families And suppoftthe Oluwo Susu o Alade istaking his bath

1154

Ít Susu o

Please, suppoftApetebi and Akapo Susu o Alade istaking his bath Susu o Give supportto Kuegbe, the child of Osin Susu o Alade is taking his bath Susu o And suppoft Kuegbe, the child of Ora Susu o Alade istaking his bath Susu o Do not allow Eriwo Susu o

Osin,Ifa adherents, to die young

Alade istaking his bath Susu o

Ofun-Meji, the Oluwo of Ifa Susu o Alade istaking his bath Susu o Ila Orangun is your home Susu o Alade is taking his bath Susu o When you get there, please give us your support Susu o Alade istaking his bath Susu o Suppoft both nuclear and extended families And suppoftthe Oluwo Susu o Alade istaking his bath Susu o Please, support Apetebi and Akapo Susu o Alade istaking his bath Susu o Give supportto Kuegbe, the child of Osin Susu o Alade istaking his bath Susu o And support Kuegbe, the child of Ora Susu o .

1155

Ofun Meji

Alade istaking his bath Susu o Do not allow Eriwo Osin, Ifa adherents, to die young Susu o Alade istaking his bath Susu o

Ifá says that it shall be well with the person for whom this Odü is revealed.

L2.

Ifá warns a person for whom this Odü is revealed who enjoys great respect in the soc¡ety not to engage in any act that will put him to shame and ridicule. Ifá says that the person may think that what he/she is doing or about to do will never leak out, but this is not true because no matter what he does to conceal it, the matter will surely come to public notice one day.

Ifá says that this man is not only respected but equally trusted. This action of his will erode the trust and confidence that people reposed in him. This ls why it is his duty to live above board at all times.

Ifá does not recommend any gbg material here. It is only for this person to desist from this shameful act. A stanza in Ofun-Mé¡) which addresses this issue has this to say: Oru ge é b'ojú fgru gsan le rr ba

üafi¡n Ejl-Qrangun Baba ñ lQQg'gkgAbuké Fbq ni wqn nl kó wáá ge

Translation The night can be used as cover It is the broad daylightwe are mindful and afraid of This was the message of Ifá for E¡)-Qrangrln Who shall become the husband of Abuké, a lady with hunchback He was advised to offerebo

Abuké, the lady with hunchback, was Qbátálá's daughter. qbatálá loved 1156

rJ;íiíl

and pampered th¡s girl, paftly because of her physical condtnn because of the fact that her mother died as soon as she was born. As a result, Qbatálá was both father and mother to her. However, Abuké was a very recalcitrant She never listened to simple counseling from Qbatáh. She had a mind of her own. She believed that she must always have her way. This was not surprising to anyone since she had been spoilt

girl.

by 9batálá. On the other hand, E|-Qrangún (Ofun Mé¡T or Qrángrln Mé;'l) was Qbátálá's

friend and confidant. There was nothing QbaHIá would do without first discussing same with his friend, E¡)-Qrángr1n. They were so close that people thought that they both slept in the same house. As a matter of fact, the two regularly slept in each others homes. When the behaviour of Abuké was getting out of hand, gbaHlá sought the assistance of his friend in finding a way to contain her excesses. EIQrángrfn promised to assist. Anytime Abuké misbehaved, QbaHlá would send her to EJ|-Qrángrln. She was just 11 years of age but her attitudes were more than those of 2l-year old girls. By the time she was 13 years old, practically everyone in the community believed that E¡T-Qrangún was more of Abuké's father than QbaHlá. Abuké was also very fond of E¡)Qrángún. She preferred to stay with E¡)-QrángrJn at any time. For all these, Qbatálá was very grateful. He welcomed any practical step which could tame Abuké. By the time she was 15 years, she had been seen as someone who was ready to change for good,

At this time, E¡)-Qrángrfn began to notice that the breasts, buttocks waist and face of Abuké began to develop into those of a fully grown woman. While other people saw her as deformed because of her hunchback, Abuké looked very beautiful to E¡) Qrangun. That was when ideas began to enter into his head. Before long, he began to seduce her. Shortly after this, he sta¡ted to make love to her. This was a girl practically everyone considered to be his daughter! It got to a stage that they made love almost everyday. One day, E¡)-Qrangún went for Ifá consultation in the home of the Awo mentioned above. He wanted to know what his success chances would be atthat point in time. The Awo assured him that he would succeed and that 1157

nothing or nobody could stop him from accomplishing his goals. The Awo however warned him to desist from the shameful act that he was doing as failure to desist would put him to public odium. He was told that everyone respected and trusted him in the society but that act alone would tarnish his image beyond redemption. He was told that no matter how pefectly he tried to conceal this shameful and disgraceful act, it would ceftainly come to public attention and knowledge. When E¡T-QrángrJn heard this, he knew exactly what the Awo was saying. 'He asked what ebg material he would need to procure so as to offer gbg for him not to be a subject of ridicule. The Awo told him that there was no gbg material for that. He only needed to desist from such act. The father making love to his own daughter would surely lose respect and dignity no matter how greatthe gbg offered. There and then, E¡)-Qrángtln made up his mind never to have anything to do with Abuké again, except of course, for him to continue to act as her father. He returned home with the resolution at that back of his mind. The next day, Abuké came to his house. He was still with the mind of not having anything to do with her any more in the illicit affair. By the time the unsuspecting wives of E¡)-Qrangún'directed her to his room, he was still determined to resist her. When Abuké entered the room, closed the door and sat on his laps however, all the resolve and resistance dissolved. In no time, they were engaging in fierce love-making. They resumed on a daily basis.

Before long, people began to notice changes in Abuké. At first, Qbabh was confused: Was it sickness? Was it disease? Was it fatness? Her body began to develop. Her face became paler than before. She vomited every morning. She complained of weakness every morning. She lost her appetite. She slept longer hours. By the time QbaHlá came to believe his senses, his daughter, Abuké was alreadythree months pregnant! He called on and asked Abuké to tell him who was responsible for her pregnancy. She refused to utter a word. What was this supposed to mean? Qbatálá threatened her that if she refused to confess the owner of the pregnancy, he would not hesitate to repoft her to E¡)-Qrangún whom he, Qbátálá, 1158

l.l

Ofun Meji

fondly referred to as her father! Yet, she refused to utter a word. This confused and annoyed Qbatálá the more. He shouted on herthat if she had no regard for him, she must at least show respect for ElT-Qrángrln her

father! What Qbatálá said did not change anything. Early in the morning of the next day, QbaHb went straight to E¡)-Qrangún and narrated everything to him. E¡)-Qrangun told gbatálá to put his mind at rest and that he would handle it. W¡th this assurance, Qbátálá returned home. When he got home, he told Abuké to go and meet E}-Qrangrin at home.

When Abuké got to E¡)-Qrangún's home, they simply resumed another round of love-making. It was after this that E¡)-QrángrJn asked Abuké if truly she was pregnant. Abuké told him that she was indeed pregnant. Both of them knew that EJi-Qrángrln was responsible for the pregnancy. E¡)-Qrangún however impressed it on her that nobody should know that he was the one who put her in the family way. This was because it would lead to scandal and ridicule for him. She was told that even Qbatálá, her father, would be disappointed. Abuké promised him that she would resist all pressures on her to identifu the person who impregnated her. But for how long? That was the question whose answer hung in the air and was left unanswered. True to her promise, she refused to tell anyone about who was responsible for her pregnancy. gbatálá however relied absolutely on E¡)-Qrángún to help him unravel the mystery. Anytime he asked E¡)-Qrangún how far he had gone, he would only tellQbatálá that he was stillon it. He would advise QbAtáb to be patient. This was the situation until Abuké putto bed. It was a bouncing baby boy. The naming ceremony was to take place on the sixth day. The confusion of Qbatálá turned to worry. His worry turned to panic.

QbaHlá called Abuké and begged her to tell him who was responsible for her pregnancy. Abuké promised to tell her father but on the day of the naming ceremony. She asked her father to invite all the Qba and lrúnmglQ to the naming ceremony. She told him to prepare a huge feast where every 1159

guest would w¡ne and dine to his/her satisfaction. She told her father to get herthe most expensive dress befitting of such occasion. QbaHIá did as she requested of him. On the day of the ceremony, all the lrúnmglQ were there. All the Qba of Yorübáland were present. Allthe movers and shakers of the world were in attendance. All of them came for only one thing - to know who was responsible for the pregnancy and the baby.

All the guests, including E¡)-Qrángún ate and drank to their satisfaction. E¡)-Qrángrln was confident that Abuké would find a means to avoid mentioning his name because he had convinced her that it was not in the interest of both of them for the whole world to know at that time. When it was time for Abuké to come out and dance, the whole gathering became very silent. She was gorgeously dressed. She told the musicians to listen to her and play music to her songs; she began her song with praises to her father. She concluded her song in this way: gbatálá,9batáa$a pQl€o Qba tó ta'lá tó la l'áala Tl wqn ñ pé l'Qbatálá I trlQo E

Ni Ni

mol'óyúnfilno mol'óyúnfitn

Qrángrtndi mejl

ñ¡

mol'óyúnfitn

Translation I greet Qbátálá, Qbátáágá Greetings to you The Qba who sold Okra to prosper by the boundary of the farm I greetyou The person who put me in the familyway The person who impregnated me Qrangun becomes two (E¡I-Qrangún) is responsible for my pregnancy

When the world heard this, all eyes turned onto E¡I-Qrángun. He simply covered his eyes in shame. He wished for the ground to Open and swallow him up alive, but no way. Case closed! 1160

'l'l Ofun Meji

Oru ge é b'ojú fEru gsan la ñ ba Dlá filn Ejl-Qrangun Baba ñ lQQg'gkgAbuké fbg niwqn nl kó wáá ge

kqitl Qgbgnyin s'ebg Nje ni mo l'óyün filn o Ni mo l'óyún fitn Qrángrtn di mejl ¡ti mo l'óyún fitn Ó

Translation The nightcan be used as cover It is the broad daylight we are mindful and afraid of This was the message of Ifá for E¡)-Qrangrln Who shall become the husband of Abuké He was advised to offer gbg He refused to complywith the advice The person who put me in the familyway The person who impregnated me Qrangun-di-Mé¡) (Efl-Qrangún) is the one responsible for my pregnancy

Ifá says that the person for whom this Odü is revealed shall not be made a subject of public disgrace. This person ¡s enjoined not to Disgrace Himself. He mustdesistfrom doing anything illicit.

13.

Ifá says that it recognizes the factthatthe person for whom this Odü is revealed loves to do good all time. Ifá says that he/she is very kind and compassionate. Ifá says that this person loves to touch the lives of all the people close to him/her in positive ways. In spite of this however, Ifá warns this person to ensure that he/she does all the good deeds completely for anyone that he/she wishes to assist. It is not ¡r1his/her best interestto do anything In half-measure for anyone. The significance of this message is that if the person for whom this OdU is revealed wishes to help anyone, he/she must ensure that the help is rendered completely. If this is not done, it is most likely that the help that he/she rendered may turn out to become subject of controversy and contention which may be used to find him/her guilty 1161

in the end.

'

Ifá advises this person for whom this Odü is revealed to offer gbq with one matured he-goat and money. He/she also needs to feed Egü with

onecock.

On this aspect,Ifá says:

Agoore lgetán nfl jq mélOórlYl n Dlá fitn Aládé onfwaH-Mett¡ Nljq tl ñlg réé dá'ko ebá qna lbq ni wqn nl kó wáá 9e

Translation Doing good in half measure usually leads to failure to receive gratitude from those whom one assists This was lfá's message forAladé Offwátá-Méttj When he was going to cultivate a farm bythe road-side He was advised to offer gbg

Alade Offwátá-Metú was a kind-hearted man. All the days of his life, he planned to assist people and g¡ve out to the needy. He was known to be a benevolent man. As a result of his benevolence, many people used to troop to his home to seekfor one favour orthe other.

They were never disappointed. The only time AIadé could say 'no' to anyone was when he did not have what the person came for. He sometimes borrowed money from others in order to give out to those who needed the money. He was in the habit of giving out his own dresses to others if he felt that those who approached him for assistance needed the dresses more than him. This was the lifestyle of Alade Onfwátá-MetÚ. One day, AnOe planned to staft the cultivation of another farm by the roadside. By so doing, he felt that those who needed his assistance would have easier access to him and he would be able to be of help to many more people. For this reason, he approached the Awo mentioned above for Ifá consultation: would he have bountiful haruest on the farm that he planned to cultivate? Would he be able to assist more people in the new location? These were the two questions at the back of Alade's mind when he approached the Awo for Ifá consultation. He knew that with bountiful harvest, he would have more capabilityto reach outto many more people. 1162

ll

Olun Meji

The Awo assured Aladé Offwátá-Métú that he would certainly have bountiful haruest. The Awo however warned him that even though he loved to assist people, he however needed to ensure that whoever he wished to assist must be given complete help. He was told that giving help in half could only lead him into trouble. For example, if he planned to give someone dress, it would be good for him to give the person complete dress - trousers, underwear, and shift and cap to match. It was not good for him to give the person a trouser and ask the person to go and look for where to get the shift underwear and cap. If he planned to feed someone, he must

be ready to give the person food, drink, snuff and so on in order to completely satisfy the person. If this could not be done, Alade was warned, itwas better notto offerthe assitance at all.

After this, Aladé was advised to offer qbg and feed Egu as stated above. Hearing these statements from the Babaláwo, Aladé was Iivid with rage. He considered the statements of the Awo as affront to his personality. He told the Awo that nobody needed to tell him how to assist others. He accused the Awo of planning to twist his arms in order to render more help to the Awo afterall, the Awo was one of the recipients of his good gestures. He told the Awo to go and drop into the lagoon if he (Awo) was not satified with the help he had received so far. Alade told him that the gbg would not be offered and that if the Awo was not pleased, then he could go and do whatever pleased him. Ahdé stood up to go. The Awo however told him thatthere was no compulsion in Ifá. He, Alade, was free to accept or reject the advice of theAwo. W¡th th¡s, Aladé left. When AlaOe stafted the farm cultivation, he realised that many more people had access to him. For this, he was very happy. He also had good haruestseason. That made him happier. He soon realised that with many more passers-by coming to his farm, he needed to do more to assist them and easen the burden and fatigue of their trips. For this reason, Ala¿e used to roast yams and fetch water for all to take on their ways to and from their various destinations. When many people knew thatAladé was doing this, they were very grateful to him.

It however reached a stage that no matter the number of yams roasted or 1163

the volume of water fetched, everything would be exhausted in no time at all. For this reason, AlaOe designed a means of ensuring that everyone was helped. He decreed that whoever came to his farm had to choose between drinking coolwaterand eating roasted yam. Nobody was allowed to take both together any longer. It soon became a popular slogan among the people that'gnlkan klf jq me¡T l'ába Ahde; bf o bá jg'gu o ó Iff mu'mi, bi o sl mu'mi o ó tff jg'gu' meaning; nobody can enjoy two things in Alade's farm shed; if you eat yams, you cannot drink water, and if you drinkwater, you cannoteatyams.

Before long, every traveller knew that if they got to Aladé's farm, they would have something to take, but that they could never enjoy two things atthe sametime. This had become an unwritten law in thisfarm. One day however, a man came to Alade for help. This man got lost in the forest. He had been wandering for five days without food and water. As soon as he got to Alade's farm, he began to plead to be given food and drink because he was very hungry and thirsty. He pleaded with Alade to have pity for him. Alade told him that he needed to choose one between eating yams to his satisfaction and drinking water to quell his thirst. The man pleaded that he would need both. Aladé said that such was not allowed in this farm. After much pleading and refusal, the man chose to eat yams. A¡aOe gave him two medium size tubers of yam to eat. The man had not eaten one yam when his throat became dry and the yam got hooked to his throat. He begged and begged for water. AlaOe refused, claiming that he had told the man that he could not enjoy two things together in his farm. The man fell down; the yam began to suffocate him. Aladé felt that it was unmanly for him to change his decree. He refused to yield ground. Afew moments later, the man died. As soon as the man breathed his last, people began to troop into Alade's farm. How they came to know about the incident was very strange to him. The story on the lips of all the people was that Ala¿e lured a stranger into his farm with yams and strangulated him to death. Aladé pleaded and explained his own side of this story. Nobody was prepared to believe him.

1164

Aladé was slapped and kicked. He was yelled at and abused. ,j""'il:3 ordered to carry the corpse of the dead man to the Qba's palace. On his way to the palace, he fell down four times. As soon as he fell, he would be slapped and kicked more viciously and ordered to carrythe corpse again. To his chargrin, he realised that all those kicking and slapping him were regular visitors to his farm who used to eat or drink there. He saw all of them thanking Olódümaré that they did not fall into Aade's trap and become one of his victims as the dead man had become.

In the Qba's palace the question Alade was repeatedly asked after he had finished his story was that when the man had been pleading for water, why was he not given? When Ala¿e told them that it was his policy that nobody could enjoy two things in his farmshed, Aladé was abused and declared a callous man and a murderer. AlaAe was arraigned for murder. When he was about to be sentenced Aladé Onfwátá-Métú remembered the advice and warning of his Awo but it was too Iate to make any amendment. Agoorelgetán nll jq mélOórlyln Dlá firn Aladé onfwátá-Métú Mjqff rtle reédá'koebá qna [bg ni wQn nl kó wáá qe ó kg'tf Qgbgnyin s'ebg Nedél bá tété mo Iba wafowós'árúfin ebo

Translation Doing good in half measure usually leads to failure to reCeive gratitude from those whom one assists This was lfá's message for Aladé On'iwátá-Métrl When he was going to cultivate a farm by the road-side He was advised to offer ebo He refused to comply nad Alade known He would have ensured that all the ebQ and advice of the Awo were complied with

Ifá says that the person for whom this Odü is revealed needs not to be too rigid on any issue. For any rule, law or policy, there must be an exception. Refusal to bend the rules when it was imperative to do so was paft of what 1165

pw Aladé Orf watá- MetÚ into trouble' is revealed notto be greedy in 1,4. Ifá warnsthe person forwhom this Odü this person is presently anything tt'rul n"/rhe does. Ifá says that

occupying"upo'it¡onofauthority.He/shemustbecarefu|notto and make him/her a allow avaricious attitude ,e*oú" him/her is

person for whom this Odü worthless pátion In this position, the qualities; he/she is revealed is expected to iossess leadership patient,.truthful, honest' focused expected to be generous, -He/she liberal, it irppoied to .be very accommodating' and forg¡"¡"é. He/she must He/she,rit1. able and willini'to lead others alright' have the fear of OlÓdümaré be selfless and intelligent. HeÁhe must atthe backof his/her mind at all times'

pigeons, three Ifá advises this person to offer gbg with three also needs to guinea-fowls, ihree cocks and money' He/she aspect,6frln-Méfl says: feed Egü o#;iih one big cock. on this OrtPa'bl nff j'éjl Agba Qkánirlwá'

ai'é,h

TÓ bái'éJa tán

Agb'Qrü u rQ, a mqYáa lg Dláfi¡nqni iwajÚ Tl yóÓ d'qni lké'yln lbg ni wgn nl kÓ wáá 9e

Translation Theko|a.nutbreakerisexpectedtocons.umetwolobesofthekola.nut the four lobes nn u"árt¡ors elder will coñsume three of his load by himself and move After consuming tnreé ióoér, he willca¡u away (without anyone offering to assist) This was the message of Ifá for the Leader Who shall eventually become the Follower He was advised to offer gbg

odü occupied the following when coming from Qrun to Ayé, the 16 majgf Number One; Q$e-Mé¡I' positions of Authority and S"niátitY - Oful:ry-ré!, od-l/le¡, Number lo.Ytt lrosünNumber Two; lwóri MéJ|, nurnnerihree; six; Qbara-ue¡r, Number Méfl, ruumnei r¡ve; eí*qn,1n Mé¡), Number 1166

o*

seven; Qkanran-Mé¡), Number Eight; ogúndá-Mé¡), Number Nine; Mé¡), Number 10;I.ka-Mé¡), Number 11; Otuntpgn Mé¡), Number tz; bturaMé¡), Number 13; IrgtQ-Mé¡), Number 14; QpÉ Méj¡, Number 15; and E¡)Ogbé, Number 16. When they arrived on earth, they maintained theie positions. Ofun-we¡'i and Qgs-Mé¡l were accorded full respect and recognition as the leaders. None of the remaining principal Odü dare questioned their authority. They did all things together. Whenever they went for Ifá consultation for anyone, Ofun-Ue¡'i would preside over the event' Whatever he said was final. Whenever they were to break Kolanut for their client, Ofun Mé¡T wourd be the one to break it. They normally broke kolanuts with four lobes. After breaking the kolanut, ofún-MéJi would consume three lobes, leaving only one lobe for the remaining 1-5 principal Odü! Qgg Me¡l would take the remaining lobe leaving nothing behind forthe remaining 14 odü! yef nobodywasexpected to querythem for whatever they did! If their clients oftered a goat as gbg, Ofon tvte¡t would share for himself the two thighs and one arm of the goáU Qpg mejl would take the remaining arm, intestines, organs and the chest, leaving whatever remained forthe remaining 14 ojú-odü to share While this was going on, it was telling badly on the 14 remaining OjrJ-Odü. To feed became a serious problem for them. Before long, they b-egan to grumble against Ofun-Mefi and Ope-Mé). They complaiñed against their style of leadership. They accused them of avariciousness.

In order to placate the frustrated ojrl-odü however, E¡)-ogbé, the last in the order of seniority used to invite them to his home and éntertain them with the little that he had. He would appeal to them to maintain peace and be patient. He said that Ofun-Mé¡) would soon see the reason why he needed to have a change of attitude and approach. while doing this, 9Ygtu Mé¡), the second to the last in the order oiseniority, would also assist E¡)-ogbé in enteftaining the other ojú-odü, just to ensure that peace was maintained.

This went on for severalyears but Ofiln-Mé¡) saw no reason why he should change.his style of administration and leadership. Qgq Mé¡l was also urging ofun-we¡) on, telling the others to go and drop ¡nio the lagoon if they were not satisfied. 1167

Tired of all what was happening, L2 of the remaining 14 Oj'1-Odü (they excluded E¡)-Ogbe and QyQktl-Mé¡)) met secretly and decided that they could no longer accept OfUn-tvte¡) and Q#-Mé¡T as their leaders. On that same day, they decided to make E¡)-Ogbé, the least in seniority, the leader and QyQkrl-Mé;) the deputy. On that same day, they moved Ofun-tvte¡) to the 16'n position and moved Qgg-Me¡l to the 15" position. Before summoning E¡T-Ogbe, QyQkú Méfi, Ofr:n-Vtelt and Qgg-Mé¡), they invited ESU Qdara to come and sanction all their dellberation with Agg. When EpU Qdara arrived, he asked them to tell him exactly what had happened. They narrated the storyto him. Egü invited the remaining four Ojrl-Odü (principal Odü) to explain their own side of the story. They did. Ofun-lttle¡) was found guilty of avariciousness and conducts unbecoming of good leader. He was therefore moved from the first to the 16'n position as the other Ojrt Odü wanted. QgQ-Me¡l was found guilty of aiding and

abetting what was wrong and unacceptable. He was moved from the second to the 15h position. On the other hand, E¡)-Ogbe was praised for exhibiting exceptional leadership qualities and was moved from the 16'n to the first position. QyQktt-Mé¡T was also commended for supporting what was righteous and was moved from the 15'n to the second position. That was the way it had been from that day up till today.

It

sanctioned by Egu-Qdara and had been accepted by Olódümaré. Onpa'bl nll j'ejl Agbe Qkánjrrwá, a j'$ta Tó bá j'Qta tiln Agb'$rü u rQ, a mqyáa lg

Dláfilneni iwájrt Tlyóód'gnilké,yln Ebg ni wqn nl kó wáá 9e

kg'tf Qgbgnyin s'ebg ñjg almo'wá á hü u wgn ni o Alm'edé é pe e wgn n¡ Ará iwájtt o, lo d'gni lke, yln Almó'wá á hü u won ni o Ó

1168

had been

Translation The kola-nut breaker is expected to consume two lobes An avaricious elder will consume three After consuming three lobes, he will carry his load by himself and move away This was the message of Ifa forthe Leader Who shall eventually becomethe Follower He was advised to offergbg He refused to comply Now, it was their inability to act properly And their refusal to speak the right words at the appropriate time These were whatturned a Leaderto a Follower It was their inability to act properly

Ifá warns that refusal to act properly or failure to know how to utter the right words when appropr¡ate to do so can turn a leader to a follower; it can turn a respected person to a scorned and condemned person. It can also turn someone loved by all to the person hated and despised by the same people who hithefto loved him/her.

15.

Ifá says that the person for whom this Odü is revealed is kindheafted. He/she loves to assist others as much as he/she can. lfá however warns this person not to exclude or ignore his/her immediate relatives while rendering help to outsiders.

Ifá says that the immediate family and relatives of the person for whom this Odü is revealed are pointing accus¡ng fingers at him/her that he/she is ass¡st¡ng other people while he/she had abandoned his/her own blood.

Ifá warns this person not to do so and if he/she had been doing it, there ought to be a change of attitude. Failure to accommodate his/her own blood relations and assist them may not augur well for him/her in the end. This may turn him/her to subject of ridicule and scorn.

1169

Ifá advises the person for whom this Odü is revealed to offer gbg with

three pigeons, three hens, three guinea fowls, three cocks and money. A stanza in Ofun-Mé¡) on this aspect says: Ayél'Okun Enlyán I'Qsá A kff mQ q wQ ká f¡ ká'lé ayé

já

D,láfilnAbe Tó l'óhun ó j'oyé Olóore lbg ni wqn nl kó wáá 9 e

Translation The sea represents the world And the Lagoon represents human beingsthere-in No expeft swimmer can swim the length and breadth of the sea, which represents the world This was Ifá's message to Abe Who wanted totakethetitle of The Benefactor He was advised to offergbg

Abe was highly successful, He was also generous and kind-heafted. Many people rose up and succeeded through him. He fed the l4ungry; he provided medication for the invalid; he provided shelter for the homeless; he stood surety for others; he ensured that the weak were not cheated or intimidated; he ensured that necessary supports were rendered to those who needed them. He even sponsored many community-based projects. He had a marvelous reputation everywhere. He was highly respected from far and near. Several communities owed their advancementto him.

As he was doing all these however, no relation of his benefited from his generousity. Much as they tried to convince Abe to cast a sympathetic glance inwards and assist his relations, he simply could not be bothered.

One day, all Abe's relatives gathered together to discuss about the situation. They complained that Abe assisted everyone who came to him for help, except his own blood. They did not understand why this should be so. After much deliberation, they concluded that there was the need to summon Abe to their midst so as to Iet him know the way they felt about him. A delegate was sentto him. A date was fixed forthe meeting.

17a

'l'l

Ofun Meji

On the day of the meeting, they made it clear to Abe that most of their friends and acquaintance owed their success and elevation to him. Those whom they never knew at all also benefited from him. As kind and benevolent as he was, he had not helped anyone in the family. They pleaded with him to please have a change of hea¡t towards the family.

Many of those present at the meeting stated the areas where they expected him to help them. These areas ranged from financial, emotional, social, psychological, to occult. Theytold him thatthe assistance thatthey required from him was not beyond him. This was because they had witnessed him doing more than those things for others. In his reponse, Abe made it clear to them that this world was like an ocean while human beings there-in were like lagoons. He stated fufther that no matter how good one was, the person could never satisff the world, because no swimmer could ever swim the length and breadth of the ocean. He told them that nobody could stop him from helping those whom he wanted to help and nobody could blame him for not helping them. He urged them to wait for their turn. He promised that it would soon come to their turn and he would be able to help them all. The elders showed him howtheir living conditions had degenerated. They showed him that many of his relatives were going about in rags; the roofs of houses where they lived were leaking; the walls had cracked; some pafts of their houses had collapsed altogether. They stated further that they could not eat up to two times a day. They showed him many of them whose wives had not been able to become pregnant. They showed him many relatives who were in emotionalturmoil. Some of his relatives were

about to be incarcerated over what they knew nothing about. They believed that with his influence, these people could easily be pulled out of trouble. All what Abe said in form of response was for them to wait for their turn. He told them that he would not appreciate being rushed into taking any action. The meeting ended without any concrete conclusion. The relatives of Abe continued to wait for their turn. Outsiders continued to benefit from the generosity and benevolence of Abe. For 18 years, Abe's relatives continued to wait for their turn. For 18 years, it was not yet theirturn to benefitfrom Abe's generosity and benevolence. 1171

Soon after this, Abe fell

ill.

Before help could be rendered to him, he died.

The news of Abe's death spread like wild fire. All those who had benefitted from his generosity were prepared to give him a befitting final burial. As a matter of fact, they made it a point of duty to do so in order to show their appreciation. They planned a special prayer sessions for him. They also ptanned an all night pafty for him. They set up a seven-man panel to organise the ceremony. It was a well-arranged and befittingly organised party. On the day of the final burial ceremony, several people came from far and

near. Their orchestra played from town to town. They danced from

quafter to quafter. Their song was:

Abeekú AbeOlóore

Abemamáküoo AbeOlóore Ko má má s'Qnit'AbeOgefitn o

Translation is dead the Benevolent is truly dead the Benevolent There is nobody that Abe did not help

Abe Abe Abe Abe

Those who benefitted from Abe's generosity joined the band-wagon. That

was how they did until they got to Abe's family compound. To their surprise, there was no activity going on in the compound. No member of Abe's extended family organized anything for him. Abe was buried on the very day he died by his relatives. The burialwas done not because of their love for him; but ratherto prevent his corpse from stinking and causing bad odour in the community. As soon as he was bur¡ed, all his relatives forgot about him. When they heard outsiders singing and dancing that there was nobody that Abe did not assist, they knew that such false impression must be quickly 1172

+ti ofun Mej¡

corrected. They gathered together and began to sing thus: LóOótó I'Abee Krl AbeOlóore

Abemámekúoo Abe Olóore

Abeses1ta ni KOgeslléo

Translation It

true thatAbe is dead Abe the Benevolent Abe istrulydead Abe the Benevolent Abe is benevolent to outsiders And neverto his blood relations is

When people heard this, they were totally disappointed. They concluded that in sp¡te Abe's benevolence, he rema¡ned an irresponsible man, s¡nce he was only good outside. Anyone whose relatives could not benefit from his/her generosity, influence or benevolence remains an irresponsible person. Thatwasthe end of the paftyforAbe. Ayé I'Okun Enlyán I'Qsá A kll mg q we ká fi ká'lé ayé

já

Dláfi¡nAbe Tó l'óhun ój'oyé OIóore lbg ni wQn nl kó wáá ge Ó kg'tl ggbgnyin s'€bq lljgAbekrt Abe Olóore Abe ma má kú oO Abe Olóore KO má ma s'én¡ t'Abe Lóoótq l'Abee Ku Abe Oloore Abe má má kú oO Abe Oloore Abeges'lta ni

O

se

filn o

KOses'lléo 1173

Translation The sea represents the world And the lagoon represents human beings there-in No expert swimmer can swim the length and breadth of the sea, which represents the world This was lfá's message to Abe Who wanted to take the title of Benefactor He was advised to offer gbg He refusedtocomply Behold Abe is dead Abethe Benevolent Abe istrulydead Abethe Benevolent There is nobodythatAbe did not help It is true thatAbe is dead Abe the Benevolent Abe is truly dead Abethe Benevolent Abe is benevolentto outsiders And neverto his blood relations

Ifá advises the person for whom this Odü is revealed to be fair to

all,

including his/her blood relat¡ons.

16.

Ifá says that there is the need for the person for whom Ofun-we¡) is revealed to offer gbg and feed Odü in order to bring peace and tranquility into the home of this peson. Ifá says that if the person for whom this Odü is revealed is a woman, ¡t is not advisable for her husband or husband-to-be to marry any other woman beside her. If the husband-to-be is already married, it is not in the man's interest to add this woman to his wives. Doing so can only spell doom and disaster forthe man and the other women in his household. However, if the person for whom this Odü is revealed has already married more than one wife at the same time and this had brought 1174

ll

Olun Meji

problems, there is the need to offer gbg and feed Odü in order to return the life of this person to

normal.

:

Ifá recommends one matured he-goat as gbg. There is also the need to feed Odü with one ram and eight snails. On these, OfrlnMé3)

says: Qdundun ab'ewé pglgntbQ-pelenrbg TetQregú n ablyg gbortdorlgl-gbóñdorlgl I ba w'etf AdéJe I wo Qdúndún Déédéggbgggba niwqn$e

I

Dlafi¡nOrunmllá Baba ñ lg rééfQQrQ-MQdlmqd¡ Tll ggmg Olówu Sákoorogbále lbg ni wQn nl kó wáá fe

Translation QdrtndUn leaves are thick to touch Teteregún are long and big in

apperance leaves

iI

If you lookatAdé.tQ Cactus And look at Qdr¡ndr¡n leaves They look exactly the same These were Ifá's declarations to QrrlnmIlá When going to marryQrQ-MQdlmQdl The offspring of Olówu-$ákoorogbále He was advised to offergbq

QrQ-MQdlmQdi, othenryise known as Odü, was a daughter of Olówu $ákoorogbále. From the time her mother was carrying her in her wombs was clear that QrQ-MQdimQdi was not an ord¡nary creature. When she was born, the events which happened around her and the world over

it

confirmed that she was not an ordinary human being. During her IkgsQdáyé ceremony, the Awo who were there to perform the rites laid emphasis on the fact that the baby was specially endowed with unique qualities and powers from heaven. She could not, and must not be married to an ordinary person when she grew up to maturity. They named her QrQ-MQdlmgdi, Esoteric words, otherwise known as Odü. 1175

i

Odü was below average in beauty and physical appearance. She was very jealous of other women. At a stage, Odü could only be found in the midst of men as a result of her jealousy for her fellow women. All those around her were convinced that QrQ-MQdlmQdl was endowed with extremely high spiritual and occult powers. She applied these powers to assist her father Olówu Sákoorogbále to succeed and become great in life. Some other men who approached her for assistance were equally assisted.

When she was matured enough for the marriage market however, many men dreaded her. They knew that they could not withstand her spiritual and occult prowess. That was why her father Olówu $ákoorogbále approached Qrúnmllá to marry her in accordance with the directive of Ifá during herlkgsQdáyé that no ordinary man could marry her. Qrúnmllá consulted Ifá and Ifá gave him the go-ahead to marry her. Ifá however warned him that he must call this woman and ask her to tell him her likes and dislikes before she ever entered his home.

Ifá, Odü was invited by Qrúnmllá for a oneon-one discussion. She asked Qrrfnm'ilá to meet her in her father's home at a specified date. When they met, she promised Qrúnmllá that she would assist him to success and greatness. She said that nobody would be able to overcome him. She said that none of his fellow lrúnmglQ would be as great as him. She said that she loved being pampered, adored and respected by her husband-to-be. She concluded that she disliked to be seen by other women - as a matter of fact, she would never tolerate being 'seen by any woman on eafth. She laid emphasis on the fact that any woman who dared to see her would meet with terrible consequence. As a result of this warning from

When she said this, Qrrlnmllá told her that he was already married to many women. Consequent upon this, he would need to discuss this with his other wives before he could give her any reply on her likes and dislikes. QrQMQdimQdl agreed with him. Another date was fixed for another round of discussion before Orúnmllá leftfor his home.

1176

Il Orun ue¡i At home, Qrúnmllá summoned all his w¡ves and explained to them what had just transpired between him and Odü. He told them that Odü was uncompromising on the aspect of the fact that no woman must see her. He asked them to tell him their minds if they felt that they could abide by the unusual request of Odü; and if not, he would be prepared to call it quit with her. All the women told QrUnmllá that there was nothing spectacular with that. They said that since the woman was not prepared to see them or be seen by them, they too were not ready to see her at all. They asked Qrúnm)lá to go ahead and marry QrQ-MQdimQdi. When Qnf nmllá and Odü metagain, he told herthatthere was no problem. Odu told Orúnmllá to go back home and find out very well. Three times Qrúnm'llá called his wives to ask them if they were very sure that they would be able to cope with QrQ-MQdimQdl and three times they all said that there was no problem. For this reason, the marriage was contracted. When QrQ-MQdimQqi moved into Orúnmllá's home, she was given the room at the extreme end of the house. She loved the arrangement and all the other women loved it too. For six months, they lived together without problem. One day however, one of the women in the household of Qrúnm)lá called the other women and said that it was the height of insult for a woman, the most junior wife for that matte; to order them not to see her and for them to abide by such rule. She said that it was clear that this woman was using a trick on them in order for her to avoid pafticipating in the household

chores. To add pepper to injury they were the ones cooking for

her,

fetching her water, sweeping the compound and washing clothes for her! She claimed that O;únmllá had tricked them into accepting the woman's rules. She accused Qrtlnmllá of dancing to the tunes of the most junior wife. How could Qrúnmllá allow this un-see-able woman to be dictating to her seniors in the house? The situation must be addressed and adjusted accordingly. Some of the other wives conceded that there was a marked improvement in their lives in the little period that Odü entered into the home. They felt that such could be considered before taking any decision against the woman. 1177


And so what?, the other woman screamed. Was that enough for her to be the one calling the shots in the house? She must be put in her proper place, she declared. One of them suggested that they must confront Orrlnmllá and ask him to find solution to the issue. Three other women said that Qrúnmllá could do nothing because his head was permanently in the woman's armpit. The woman, Odü was the one controlling even Qrúnmllá himself! If there was going to be any solution, it must be found by the women. That was how they all concluded that they would all go and meet the woman, drag her out of her room and make her to participate in the household chores. If she was dreaded by her husband, they had no fear for her whatsoever, they all concluded. Because QrQ-MQdlmQdi was living in the room at the extreme end of the house, the place was always dark. They went to look for lamps which they would light to see her in her room since she was living in the dark ever since she arrived in that house. The eldest wife told all the other women to bring out their lamps in their rooms. They did. She declared that they must drag QrQ-MQdimQdi out that very day to expose her. Yes! they all chorused, on4 off they went.

They burst into her room with their lamps on; they focused the lamps on her face. What they saw was unspeakable and indescribable. At that very instant, they all collapsed, fell and dropped dead!

When Qrúnm'ilá arrived home, he sensed something terrible

had

happened, he could not find any of his wives. He called on them and there was nobody to answer. QrQ-MQdimQdl did not leave her room. Qrrrnm)la moved inside only to find the corpses of the women piled upon one another by the door of QrQ-MQdlmQdl. When he realised that they were all dead, grief overwhelmed him. He shouted and accused QrQ-MQdlmOdi of introducing agony into his home, saying: QrQ n o bá g pln'hün

fi¡n'kú pln'hünfárün Qrqnobág

QrQ n O bá g pln'hün firn kllé gbóná

1178

janjan

Il

oru, u"¡¡

Translation Qrq,I did notenter ínto covenantwith you fordeath Neitherdid I bargain foraffliction And I did not agree for my home to be set on fire

When QrQ-MQdlmQdlheard this, she simply responded thus: L'óOótq lo O bá mi Pln'hün fún'kú Ootq loo bá mi pf n'hün f'árün AmQ gá o O bá mi pln'hün fitn ká gbé'ná wo ni o!

Translation true that you did not enter into covenant with me for death And you did not bargain for affliction But you also did not tell me that light would be brought to look at my face!

It

is

This was how Onlnmllá knew that the women in his household were the ones who brought lamps to Odü's room to look at her face in defiance. This was what provoked herto strike them down. Qdr¡ndun ab'ewé pÉl€ntb€-p€lenrbq TQtQregún ablyg gboñdorlgl-gbóñdorlgl ! ba w'etl AdéJe

'

$woQdúndún Déédéggbgggba niwón ge Dlá filn Orr¡nmlla Baba ñ lg rééf€Qrg-MQdlmQdl Tll ggmg Olówu $ákoorogbále Ebq ni wqn nl kó wáá ge Ñje Qrq n ó bá g pln'hün fún'kr¡ ArQnObág pln'hr¡nf'árün QrQ n O bá g pln'hün fitn kllé gbóná janjan QrQ nl l'óoóto Io o bá mi pln'hün fi¡n'kú Ootq Io o bá mi pln'hün fárün AmQ Sá o o bá mi pln'hün fún ká gbé'ná wo ni o!

Translation Odrlndrln leaves are thick to touch TQtQrQgúfl are long and big in appearance

If you lookatAdgtQ. Cactus leaves

1179


And look at Qdúndún leaves They look exactlythe same These were Ifá's declarations to Orrlnmllá When going to marry QrQ-MQdlmQdl The offspring of Olówu-$ákoorogbále He was advised to offer ebo Qrúnmllá began to sing and his song became a song of lamentation, He said, QrQ, I did notenter into covenantwith you fordeath Neither, did I bargain forafflictions And I did not agree for my home to be set on fire QrQ responded that truly, you did not enter into covenant with me for death And you did not bargain for afflictions But you also did not told me that light would be brought to look at my face !

Ifá says that no matter what happens no woman must be allowed to see or possess Odü. It was Odü herself, a fellow woman, who decreed against being seen by any woman.

Abgru Aboyé

1180

ill

B.

o,un

r"¡,

SIGNIFICANCE OF OF('N MEJI FOR THOSE BORN BY THE ODü DURING IKOSEOAVE ORTTELÓOÜ

Ofun Méil children are born leaders. They attain leadership positions from their youth. Their influence spread far and wide. W¡th this influence, they become great as leaders and they acquire unlimited success and influence. Their influence stems from the fact that they act as pathfinders for their colleagues, families and communities in general. The position they normally occupy in the community can only be compared to the position that the eyes occupy in the body. Without the eyes, vision is inhibited.

With hope and hard work, there is nothing that Ofun Méjl children lost which cannot be regained in several folds. Their nature is such that as one oppoftunity closes, several others leading to the same goal will open. They will therefore be able to regain what they lost from several angles. To Ofun Méil, as long as there is life, there is hope; as long as there is hope, there are boundless oppoÉunities to succeed and become great. Even though Qrangun Méil children do occupyvery high positions in their lives, it is however possible that their own children will take over that same position from them even when they are still alive. It is in the best interest to vacate the position peacefully in good faith instead of creating unnecessary

bad blood. These children will however be greater than their parents who are Ofun Méjl children. The children's greatness shall surpass that of their father's in everydepaftmentof life. For Ofun Méil children, long life is possibility. They have the grace to live long enough to witness the birth and growth of their grand children. They are not destined to die young.

It is an established fact that Ofun Méjl children are pure hearted, kind and considerate. They believe in justice, fair play and decorum. In spite of these sterling qualities, they are hated and despised. Three major reasons are usually responsible for this: one, as kind heafted as they are, they always do good to outsiders at expense of their own blood relations who 1181

Ifa Dida: An inv¡tation to lfa Consultation

normally do not have impact of kind-heaftednessi two, when they do good for others, it is almost always done in half without completing the ass¡stance for the persons who need their help; three, as a result of his good fortune and the prominent positions they occupy in life, there are bound to the envious people who wish to bring them down at all costs. If these three points are properly addressed and welltaken care of, then most

of the problems facing'OfUn Méjl children can be solved.

W¡th appropriate ebo, Ifá will switch public opinion from negative to positive for

them.

QrangUn Méjl children increase their blessings and favour which

emanates from Olódümaré Himself if they display a high degree of humility and level-headedness. These are the two qualities, which they have, in very short supply. They however need to cultivate this habit and ensure that they show genuine love and respect for people, no matter how low their status may be in the society. They also need to show greater love for those who had approached them for help.

Ofi¡n Méjl male children have the weakness of toying with their personal hygiene. They do not care much about the way they appear or how neat their environment is. This they need to put into consideration. Théy also need to appear neat, smell nice and lookgorgeousatalltimes. If this is not done, Ofun Mé¡T male children lose their clients, wives, respect, prestige and home. At the same time, there is the need for these children to avoid doing anything that will put their morality into question. They must avoid disgracing themselves where they are highly respected especially on moralissues. For Qrángún Méjl female children, it is in their best interest never to marry or have any love relationship with any man who is already married. They must never agree to be a second wife. If this is not taken seriously, the consequence will be bad both for them and their love ones who are emotionally attached to them.

c. 1.

AFFTLTATED TRUNMOLE/ORTSA OF Ifá - for all ire in life and longevity 1182

or(ln

MEJI

ltl

2. Odü - for overall success and victory 3. Orl - for consummated foftune 4. EgU Odará- for general well being and victory 5. Qbátálá - for success, children and prosperity 6. Obalúaye ($Onpónna) for general well being 7. Olókun - for financial success 8. Ogun - for joy and victory 9. Fgb€ - for comradeship and leadership D.

E.

orun uej¡

TABOOS OF OFÚN MEJI Must not be avaricious - to avoid humiliation disgrace and unconsummated foftune Must never eat or sell ákára to avoid contention with elders of the Night Must never be arrogant to avoid disgrace and unconsummated foftune Must never use IrókQ made with brass to avoid lack of respect within the household Must never use wall-gecko and chameleon for anything unconsummated foftune Must never marry two wives into the same house to avoid matrimonial disaster Must never appear d¡rty and unkempt to avoid unconsummated foftune Must never think, speak or do evil to avoid loss of respect and unconsummated foftune.

POSSIBLE NAMES OF OTÚN

ME'I CHILDREN

Males

1. Ajéylm¡ká- Wealth surrounds me 2. Awolglá - Honour belongs to an Awo 3. Adéygrl - The crown befits the head 4. Adétutü - The crown is comfoftable 1183

142553806 Ifa Dida Volume 1 Meji Popoola

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