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Ifa Didaa - Ifa Consultation for the Beginner & Professional segunda-feira, 2 de junho de 2008, 00:50:15

I am please to announce the long awaited release of the 256 Odu-Ifa, these books will be released and published in stride and over stages as a complete series, called Ifa Didaa. I have personally previewed some of the works that are already completed thus far and will share with you these versus below, of select Odu Ifa, this has been done with the expressed permission of the author. Check back as I will release other previews and announce the official book release date (once confirmed), and the official places/websites and locations to order your copies. the publisher/author decided to collect orders in advance as the prerelease will be limited. Ifa Didaa will also have a limited press, collectors edition release, stay tuned for more about that special edition as well. Alawoye.com is pleased to also announce, we will be hosting the video book release and book readings by the author, done via webcast direct from Nigeria to celebrate the occasion, stay tuned and click the RSS (on prior page) to be kept up to date and automatically informed as events unfold. spread the word. (NOTE WE ARE NOT FILLING ORDERS AT THIS TIME - CHECK BACK) best regards AWOYINFA IFALOJU Select Previews below: Eji Oye: Ifa says the person for whom this Odu is reveled to shall definitely succeed in life .Ifa says that it has been part of his or her destiny to succeed in life. Consequently, his or her success is coming from heaven and not as a result of any assistance from human beings. He or she may be grateful to some people for being instrumental to his or her success, but the ultimate grateful goes to Olodumare for counting him or her among the successful ones in life. On this Ifa says:-

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“Subuade o romo okun, o keriri-keriri O ro yunkun ro yungba O ro yungba ro gbungbunda O ju bale mu ’le rin gbindin Dia fun Eji-Oye Ti yoo to’run la waye bi oba ereke Ebo ni won ni ko se” Translation: Subuade saw the okun beads and showed her happiness She who dresses fashionably She who dresses flamboyantly The rain falls, and made the ground wet and soft These were Ifa’s declaration Eji-Oye Who shall bring his unprecedented success from heaven to the world He was advise to offer ebo When Eji-Oye was about to come into this world, he chose as part of his destiny all the good things of life – wealth, good spouse, lovely children, good health ,respect, honour, comfortable 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 destiny for him while in heaven. he was advise to offer Ebo with three pigeons, and money . he was also advised to feed Ifa with plenty of Omini banana and palm-oil He compiled. He was equally told to feed his Ori with plenty of Omini bananas and palm-oil. Before long, Eji-Oye became the most successful among his peers. When asked how he was able to make it that big, he simply responded that he had brought his success from heaven. “Subuade o romo okun,o keriri-keriri O ro yunkun ro yungba O ro yungba ro gbungbunnda O jo bale mule rin gbindingbindin Dia fun E ji-oye Ti yoo to run la waye bi oba ereke Ebo ni won ni ko se O gbebo, o rubo Orun lemi to mori i dide e temi bo waye O gede omini o de Olomo atorun gbiwa bo” Translation: Subuade saw okun beads and showed her happiness She who dresses fashionably She who dressed flamboyantly The rain falls, and made the ground wet and soft These were ifa declaration to Eji-Oye Who shall bring his unprecedented success from heaven to the world He was advised to offer Ebo


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He complained It is from heaven i brought my Ori of comfort and success Here come Omini bananas Which brought its destiny from heaven

Owonrin Meji: Ifa says that if foreseen that ire of success and achievement for the person for whom this Odu is revealed. Ifa says that life will be profitable to him or her and there is no aspect of his or her life that will not bring fruitful reward. Ifa says that apart from the person for whom this Odu is revealed, several other people will also benefit form or her. Ifa enjoins the person from whom this Odu is revealed to rely absolutely on Ifa. By so doing ,all the good things of live shall be his or hers. He or she shall lack nothing in life. He or she shall be wealthy, honorable, noble and highly respected in the society. Ifa advises the person for whom this Odu is revealed to offer ebo with three pigeons, three guinea fowls and money, there is also the need to serve Ifa. There is need to ask Ifa what it will like to take and then use same to serve Ifa. On all these, Owonrin – Meji says: Eku sanyin Eja sanyin Dia fun Ope Eluju Ti yoo maa rin taje – taje Ebo ni won ni ko se Transaction: The strong rat And the strong fish They were the Awo who cast Ifa for the Palm tree Of the wilderness Who shall be filled with wealth He shall advised to offer ebo Ope Eluuju, the Palm tree of the wilderness, was coming from heaven in to the world, he planned to reside in the wilderness. He went to the two Awo mentioned above to determined his success chances on earth I would succeed here on earth? Would he command respect and honour in life? Would he be able to influence and benefit other people? He lives a comfortable 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 part 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 abo and feed Ifa as stated above. He complied Soon after, this, Ope Eluju came into the world. His palm-fronds were cut this. His Palm kernels were used to make Palmoil. Money was realized. The palm-nuts were broken. 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 Lagidigba beads which women used to adorn their waists. Money was realized, the newly-spronted palm-fronds were used to decorate several shrines. Ikin


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was also extracted from some palm trees which Babalawo use for Ifa consultation. A lot of money was realized the Ikin was also used to guide, protect, advise, direct people’s characters in short, there is no part of life the palm tree which is of no benefit to the human race. The palm tree become the most useful tree on earth. Eku Sanyin Eja sanyin Dia fun Ope Eluju Ii yoo maa rin taje-taju Ebo ni won niko se O gbebo o rubo Ope lo lepo Ope lo ladi Ope lo lemu Ope lo fun mi ni ileke bodi Ope lo fun mi lowo gbale Ifa lo fu mi lepo ti mo mu jesu Ohun Ope se fun mi mo me ni gbagbe Ohun nlanla niIfa nse fun mi o Translation: The strong rat And the strong fish They were the Awo who cast Ifa for Ope Eluju Who shall be filled with wealth He was advised to offer ebo He complied It is Ope who owns palm-oil And owns palm-kernel oil And owns palm-wine Ope is it which givens me beads to adorn my waist And palm-oil which I used to eat yam All what Ope had done for me, I cannot forget Great things, Ifa had done for me Ifa says that Ifa will do great things in the life of the person for whom this Odu is revealed. Ifa says that the people around him or her if he or she places hope and aspirations on Ifa. Ifa says that he or she shall never be disappointed. Life shall be fruitful and beneficial to him or her, so says Ifa.

Okanran Meji: Ifa says that it foresees the ire of comfort and acceptability for the person for whom Oknaran Meji is revealed. Ifa says that the person for whom this Odu is revealed shall be loved and adored and sought after by all and sundry. Ifa says also that this person shall be given the chance to exert his or her potentials to the maximum in life. The person for whom this Odu is reveled shall have honour and respect and shall be held in a high exteem in the society. He or she cannot be ignored or resisted in the community. This is very sure Ifa also advises the person whom this Odu is revealed to offer ebo with three white pigeons, three ducks and money. On this aspect, Okanran-Meji says:


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Okan balabala Awo Omu lo dia f’Ofun Omu n’torun bo wale Aye O nraye agbejo Ebo ni won ni ko waa se Translation That which swings and is adored That was the Ifa cast for Omu, the female Breast When coming for Orun, Heaven to Aye, Earth And was coming to enjoy the life of being caressed She was advised to offer ebo When a new-born baby was coming into the world, she was accompanied by Blood and Weeping. About forty days later, Laughter came into the world to meet the new-born baby. The baby thus knew how to laugh, smile and giggle. About five months after the birth of the baby, Patience came to join her. She was thus being taught the virtues of being patient at all times. When the child grew up and was around 11 years old, Omu the Breast, decided to go and live with the child on earth. She therefore went to the Awo mentioned above for Ifa consultation would her stay on earth be fruitful? Would she be given honour and respect? Would she be adored by all while on earth? Would she be placed in a conspicuous place in the body? Would it be better for her to stay with a male or a female? All these questions and more wee the things which pre-occupied the mind of Omu before she went for Ifa consultation. The Awo assured Omu that her stay on earth would not only be fruitful, but would equally be exciting and challenging. She was assured that she would be accorded her due honour and respect. She was also told that her significance would be elevated over and above other parts of the body and she would occupy a most conspicuous place in the human body. She was advised to stay with a female gender. By so doing, she was assured that she would be the easiest part of the female’s body which would be used to identify a woman. Omu was told that she would be able to enhance the feminity attractiveness and desirability of a woman. Without her, she was assured a woman would feel incomplete. In addition to these, Omu was told that she would be the one who would be relied upon to nurse human babies exclusively in the first few months or year in life. She was also told that even when she grew old and feeble she would always be given honourable roles to play. Omu was however advised to offer ebo with three while pigeon three ducks and money she complied. Shortly after this Omu set out on her journey into the world. When she came into the world, Omu settled on the chest of a young girl of between 11 and 12 years. At first, she came as a small dot. She later began to develop little by little. By the time the young girl attained 16 years of age, Omu the Breast, had been given a conspicuous place on the chest. Those who saw the breast concluded that the young girl was getting physically matured and ready for the marriage market. Members of the opposite sex also saw Omu, as something to hold, caress and fully appreciate. 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 were developed. Omu arouses the lasciviousness in all males. She also enhances the sexuality of the female with whom she was residing. Even though Omu, like Oju (Eyes), Eti (Nose), Imu(Nostrils) Apa (Arms) and Ese (Legs) came in pairs, each half complemented the other and one was not more important than the other. By the time the owner of the Omu was being considered ready for the marriage market, the major yardstick


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used for the consideration, apart from other social factors like education, character, ethics morals, manners 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, Omu was used to feed the new baby exclusively in the first few months of the baby on earth. Everything the new baby needed to survive on earth and to continue living a healthy life afterwards had been supplied by Olodumare and stored in the milk which Omu produces. No other part of the body could be used to substitute Omu in this noble role. Ifa says also that like Ifa as the fount of knowledge and origin of all things living, non-living, visible, non-visible, those which has essence and those which has not, perceivable and non-perceivable contains a pair of sixteen Odu each which could be combined according to the will of Olodumare on any subject concerned; so also did Omu has a pair of sixteen holes in her nipple which served as the “founts’ from where all the essential ingredients for the existence of a new baby were supplied. The ‘founts’ in each breast were opened and closed for use according to the need, destiny, character and their desirability. Essentially, anyone who could study which part of the sixteen holes in each Omu of any woman which supplied the milk for feeding a new baby while on earth, such a person could easily chart the distinguishing characteristics of such baby and be extension predict what roles the baby had come into the world to play, Thus only Ifa and Omu could play these roles successfully-to nurture and sustain at the same time. When Omu had performed these roles and had grown old and feeble, she was highly respected as that part of the body which had brought up all members of the human race-kings and servants, noblemen and commoners high and low highly sought after and the ignored. This was how Omu lived a fulfilled life on earth. She was adored, caressed, fondled, sought-after, respected and given her due honour and recognition. She was thus singing and dancing and giving praises to Olodumare for giving her such a noble role to play in the lives of all the member of the human race; Okan balabala Awo Omu lo dia f’Ofun Omu n’torun bo wale Aye O nraye agbejo Ebo ni won ni ko waa se O gbebo, o rubo Ko pe, ko jinna E wa baini bewa E wa wo’re o Translation That which swings and is adored That was the Ifa cast for Omu, the Breast When coming for Orun, Heaven to Aye, Earth And was coming to enjoy the life of being caressed She was advised to offer ebo She complied Before long, not too far Join us in the midst of beauty Come and behold all the IRE in life Ifa says that the person for whom this Odu is revealed shall be respected, honoured and sought after by all. This person shall live a very conspicuous and fulfilled life on earth. Ifa says that the person for whom this Odu


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is revealed should however not flaunt his or her prominence too much lest he or she is accused of being too flirtatious and solicitous in his or her activities, or destroy the inner beauty Olodumare blessed them with from heaven. Otura Meji: Ifa warns the person for whom this Odu is revealed to have the fear of Olodumare at the back of his/her mind all the time. He/she must recognize the fact that no matter how powerful he/she may be, Olodumare 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. Ifa says that if the person for whom this Odu is revealed is put in a position of authority, he/she needs to exercise his/her authority with the fear of Olodumare at heart. 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, Ifa assures the person for whom this Odu is revealed that he/she will have victory over a more powerful opponent who had been using his/her power, position and/or influence to oppress, intimidate and/or inflict pain. Ifa advises the person for whom this Odu is revealed to offer ebo(sacrifice) with one matured he-goat and money. He/she is also expected to feed Esu Odara with one roaster. After this, he/she needs to put his/her faith and fear in Olodumare in all his/her thoughts, speeches and actions. On this, a stanza in Otura – Meji says: Igbonwo mejeeji ni o see gbagbon sàja Dia fun Alukandi Tii sèru Olodumare Agotun Oba ateni ola legelege fòri sàpeji omi Igba ti o ntorun bo wale aye Ebo ni won ni ko waa se Translation: The two elbows cannot be used to place a A basket onto the ceiling This was Ifa`s message for Alukandi The messenger of Olodumare When coming from Orun(heaven) to Aye(earth) He was advised to offer ebo(sacrifice) Alukandi was one of the very many messengers of Olodumare. He was usually 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 Alukandi had endeared him to many Irunmole in Heaven. Whenever there was any message to be delivered, the Irunmole would quickly suggest the name of Alukandi to Olodumare. He would then be sent, and the message would be delivered as quickly as possible.


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During the course of delivering Divine messages to human beings, Alukandi came to realize that there was great love and affection for human beings who live on earth by both Olodumare and the Irunmole. Alukandi could not understand why this should be so; was it not the same human beings who kill, maim, hurt and destroy each other at the slightest opportunity? Why should Olodumare be in love with those who destroy the environment; polute 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 Olodumare be in love with those who were not in love with Him; who disrespect Him and His Irunmole; and who had not shown any remorse? Initially, all these baffled Alukandi. 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 misbehaviour of the human race. When the time came for Alukandi to come down to earth to deliver Olodumare`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, he asked for special powers and his request was granted. On his way, he decided that he would show no mercy 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. The day he arrived on earth was a market day. As soon as he set his feet on earth, he declared: Igbonwo mejeeji ni o see gbàgbon sàja Dia fun emi Alukandi Tii sèru Olodumare Agotun Oba ateni ola legelege fòri sàpeji omi Igbati ohun ntorun bo wale Aye Emi Alukandi, Alukandi Eyi to ba wu mi ni n o pa Alukandi! Translation: The two elbows cannot be used to place a Basket onto the ceiling This was Ifa`s message for me Alukandi The messenger of Olodumare Agotun When coming from Orun to Aye Behold, here comes Alukandi, Alukandi Whoever I like will I kill Alukandi! Before anyone could realized what was happening, Alukandi released the special power given 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. Uncertainty enveloped the world. They all gathered in small groups to make meaning of what had just taken place. They could not. At last, they approached the Oba who in turn fixed a general meeting to


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take place in the market on the next market day. On the appointed day, the whole market place was filled to the brim. Those who lost their loved ones were first given the opportunity to speak. While they were expressing their ordeal and agony, Alukandi arrived and declared: Emi Alukandi, Alukandi Eyi to ba wumi ni n o pa Alukandi! Translation: Behold, here I come Alukandi Whoever I like will I kill Alukandi! The whole market scattered instantly. Everybody ran helter-skelter. Many were killed by Alukandi himself, many more were trampled to death. In all, more than a quarter of 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 fear Alukandi. One day, some elders gathered themselves together and went for Ifa 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 going on was misuse of power and opportunity. They were told that Alukandi thought that he could fight for Olodumare and the Irunmole. The Awo assured the elders that nobody could fight for them but rather, Olodumare and Irunmole do their fightings when the time was right and appropriate. He assured them further that Alukandi would surely fail because he was not sent on the assignment he was carrying out. He advised the elders to offer ebo with one matured he-goat and money. After this, he told them to feed Esu Odara with one big roaster. The elders complied immediately. As soon as the ebo was offered, Esu Odara petitioned heaven and complained that Alukandi had been misusing the special powers given unto him. He said that he had wrecked untold havoc on earth. He insisted that only the withdrawal of that power would do. Olodumare sent other Irunmole to go and investigate what Esu Odara had said. They confirmed all his reports and the special powers given to Alukandi were withdrawn. Unknown to Alukandi that he has lost his special powers, he was busy planning his adventure on the next market day. Esu Odara was equally busy gathering people together to confront Alukandi on the next market day. Esu odara 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, Alukandi came as expected. As soon as he came he declared: Emi Alukandi, Alukandi


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Eyi to ba wu mi ni n o pa Alukandi! Translation: Here I come Alukandi Whoever I like I will kill Alukandi! Instead of panic, Alukandi met resolute determination. Instead of fear, he met courage. They all responded in unison, saying: Iwo Alukandi, Alukandi Iwo kii beeru Olorun Alukandi! Translation: Behold, you Alukandi You have no fear of God at heart Alukandi! Alukandi 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 earth again, ever. Igbonwo mejeeji ni o see gbàgbon sàja Dia fun Alukandi Tii seru Olodumare Agotun Oba ateni ola legelege, fòri sàpeji omi Igba ti o ntorun bo wale aye Ebo ni won ni ko waa se O koti ogbonhin sèbo Emi Alukandi, Alukandi Eyi to ba wu mi ni n o pa Alukandi! Iwo Alukandi, Alukandi Iwo kii beeru Olorun Alukandi! Translation: The elbows cannot be used to place a basket onto the ceiling This was Ifa`s message for Alukandi The messenger of Olodumare When coming from heaven to earth He was advised to offer ebo(sacrifice)


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He refused to comply Here comes Alukandi, Alukandi Whoever I like will I kill Alukandi! Behold, you Alukandi You have no fear of God at heart Alukandi! Ifa says that the person for whom this Odu is revealed shall overcome his/her enemy who appears to be stronger and more resourceful than him/her at the moment. Conversely, Ifa warns all those connected to this Odu never to think of revenging for or on behalf of Olodumare and/or Irunmole. They fight for themselves when the time is ripe and appropriate.

Orangun Meji: Ifa says that something of very high proportion is creating fear and apprehension into the mind of the person for whom this Odu is revealed. Ifa 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 ebo and feed the Elders of the Night as quickly as possible. Ifa warns that this person must never sell or eat akara, 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 at all times. Ifa advises this person to offer ebo with 201 pieces of beancakes (akara) and money. He/she also needs to feed the Elders of the Night with another 201 akara. On this aspect, Ifa says. Asa ke, ko dake Ogbingbin rin bee ni o dabo Alaisan n be ni’ha ibe njoun? Dia fun Eruubami Ti yoo dagun Iya awon Eleye Ebo ni won ni ko waa se Translation The hawk continued 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 incur the wrath of the witches She was advised to offer ebo Eruubami, Dread-overcomes me, was an experts in making akara, bean cakes. People used to patronised her from far and near. Before long, she was known as the best akara seller in the land. She used to make huge profit. She was highly rated in the land. The community leaders gave her honour and recognition.


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In spite of there achievements however, Eruubami was very stingy. She saw no reason why she should give out to anyone. She could not give her akara 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 Eruubami was selling her akara. She greeted everyone in the market. When she reached Eruubami’s stall, she greeted her. After the pleasantries, she begged Eruubami to give her one akara to taste. She refused bluntly, asking her to pay if she wanted to taste her akara. The head of the witches begged and begged. Eruubami was not impressed; she told her frankly that she did not come to fry akara 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 Witches summoned an emmergency meeting of the Elders of the Night. They all assembled at night. The head of the night wasted no time before addressing the witches; “Greetings to all Elders of the Night! Since I was born, not to mention when l became the mother of the Elders of the Night, I had never been humiliated and dragged in the mud as l experienced today. Eruubami disgraced me today because of one cake of akara! It is an insult I cannot live with. I must revenge! Eruubami must be ruthlessly dealt with! I am prepared to hear your views on the type of punishment that will be meted out to her. I do not want to hear that Eruubami must be forgiven! She stands condemened!”. As soon as she said this, she sat down angrily. One of the high-ranking Elder 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 Eruubami. It is totally unacceptable to me. It must be addressed and Eruubami’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 Eruubami must not know peace of mind anymore. She must be harrassed and terrorised day and night. On that same night, the Elders of the Night picked 11 birds and five animals to put fear into the mind of Eruubami. These birds were, Asa, the Duskey Thrush; Akalamagbo the vulture; Owini, the owl; Elulu, the larkheeled cuckoo, Parapandy, the pennant-winged Night-jar, Agbigboniwonran, the Hoopoe, Kolobo, the whitespoted black bird; Alatagba, the Grey-backed hawk; Kolekole, the Plantain-eater and Eye-Igbo, the eggs eater as their head. The animals were Ologbo, the Cat, Aja, the Dog; Aguntan, the Ewe; Asin, the smelly-rat and Okete, the giant rat. The animals were headed by Ologbo. The birds landed on Eruubami’s roof top and began to howl and chirp. They made teriible and terrifying noises. As if that was not fearful enough, the animals went into Eruubami’s home, Asin, Ologbo went into her room, Okete was at the backyard of her house, Aja was by the doorstep while Aguntan was moving round the house. They too were making terrible and terrifying noises! Nobody could sleep in Eruubami’s house on that day. The birds and animals made Eruubami’s home their abode. Within three days, she was lean. Her eyeballs bulged out as a result of lack 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, Eruubami was no longer a normal person. She could neither eat nor drink. She was too Weak to 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 akara 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. Eruubami was ready to do anything for normalcy to return to her life. She did as the Awo advised. As soon as this was done, the birds and animals left her home and never returned. Eruubami also stopped


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frying akara altogether. Eruubami later realised that when her troubles began, people went elsewhere to buy akara. It dawned on her that if people failed one person, they would quickly make do with another person. Asa ke, ko dake Ogbingbin rin bee ni o dabo Alaisan n be ni’ha ibe njoun? Dia fun Eruubami Ti yoo dagun Iya awon Eleye Ebo ni won ni ko waa se O gbebo, o rubo Ko pe, ko jinna E wa ba ni laruuse ogun Ajase ogun laa ba ni lese Obarisa Translation The hawk continued 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 incur the wrath of the witches She was advised to offer ebo She complied Before long, not too 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 need to learn how to be generous to people. © 2008 AsefinMedia LLC All rights reserved. PICT0020.jpg

Ìkúnlẹ̀- Abiyamọ The Àṣẹ of Motherhood by S.Solagbade Popoola & Ifakunle Oyesanya meaning; It is on Bent Knees that I Gave Birth sábado, 23 de fevereiro de 2008, 01:48:13

Yoruba Proverb: Orisa bi iya ko si Iya la ba ma a bo meaning; There is no deity like mother It is the mother that is worthy of being worshipped


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‘Ikunle recalls akunleyan - the pre-gestation act of kneeling before the Creator to choose one's - Ori (Destiny) on earth. It is significant that the most fateful choice any individual makes at this crucial pre-earthly moment is the selection of one's mother’ while on bent knees,,,, It is with joy that I announce the launch of this great work, Ikunle Abiyamo, by Solagbade Popoola and Ifakunle Oyesanya, both of Nigeria. This book will enhance ones understanding of Ifa, and how Ifa merges into other areas of ones life - namely the science of traditional Yoruba (Ifa) Midwifery, mate selection, marriage life, relationship, responsibilities and other areas somewhat controversial the authors were not afraid to discuss honestly and openly. More-so this great work highlights, the complete cycle of birth, naming, the glimpse into ones destiny, coming of age, mate selection, marriage and eventually motherhood, all the birthing and rites of passage, full circle. Additional cultural content of traditional Yoruba ethics, morals and values, and how these perviously unwritten oral traditions compare with other religious beliefs, of other peoples around the globe. Ikunle Abiyamo is the first book to address the issue of relationships within Ifa cultural and religious ideals. A fantastic & ground breaking work, Ikunle Abiyamo - ASE of Motherhood, now available to book stores and book retailers/vendors. For order enquiries send email to AsefinMedia-Publications Div. Vendors ONLY, when ordering make money order payable to Asefin Media LLC, or pay using PayPal * we are accepting paypal ONLY for USA domestic bulk orders, all international orders please mail international money order to the details below in local currency.

To follow is a preview of the book with the foreword and the preface, you will see that Ikunle Abiyamo will be an educational masterpiece for all women, mothers, expectant mothers, practitioners, researchers and all followers of Ifa traditional belief system & way of life. E ku se Oloye Popoola & Oyesanya Baba’Awo Awoyinfa Ifaloju

Retailers make Money Orders Payable to : ASEFIN MEDIA LLC PO BOX 1408 TRIBORO STATION NYC, NY USA 10035 allow 6-8 weeks for processing


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Foreword

,,,,,,,,,This book is one of the very first attempts to analyze Ifá texts within this new understanding. The authors use both the secular and spiritual contents Ifá and combined these with contemporary scientific knowledge to promote an understanding of the woman's unique contribution to the continued existence of humanity and her important role in laying the solid foundation on which all human civilizations are built. Messrs Pópóọlá and Fákúnlé introduce their readers to the meaning of “Ìkúnlè Abiyamọ”: Motherhood. From its origin in menstruation and expression through marriage, the authors advanced texts both from Ifá and Western science to expose the travails of Pregnancy, Childbirth, Childcare and the Socialization of children. ,,,,,,I have gone through the 321 pages of the book. My conclusion is that this initial enthusiasm can be built upon in ways which would reveal not only the intellectual dimensions of Ifá but would ensure the continued existence of the tradition through apt utilization. ,,,,,,,,,,For instance, after discussing the major problems that attend menstruation, we are told, on page 6, that without it, there can be no pregnancy. On pages 17-19, it is explicitly stated that it is the combination' of the egg and sperm that forms the baby. The authors, after taking their readers through various forms of incest in different culture and religions from different parts of the world, inform them that although Ifa permits both monogamy and polygamy, it argues that the former is to be preferred if one wants a less stressful marital life (pages 36-38). Polyandry is frowned upon by Ifa, (pages 46-47); so also is homosexuality which is seen as an aberration (page 93). Quite interesting is the view that one may marry an old woman! (page 58). Various aspects of the process of marriage are also discussed. One of them is the function of the “Alarena": the 'Go-between' whose duty is to find out the social status of both families as well as their genetic history (pages 77-79). Ifá also speaks of the advantages of breast feeding. (pages 187-189) Falling upon the Biblical example of Rebecca in shaping the lives of Jacob and Esau, the authors tell us that Ifa recognizes the mother as the architect of the future of her children.

The Appendix on medicine draws from both Ifá and contemporary scientific knowledge. It is, therefore, not an exaggeration to say that this is a well-researched book which deserves to be read by everybody, most especially scholars of African studies as well as all those who seek sound knowledge that goes beyond local and international rumours that define Ifá as a magical divination system. Professor Sophie B. Oluwole, Professor of African Philosophy, Executive Director,


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Centre for African Culture and development, (CEFACAD) Lagos, 2007.

Preface The book, Ìkúnlè-Abiyamọ-The Àṣẹ of Motherhood (An Ifá Overview) has been written from our deep understanding and convictions that the essence of motherhood is not only biological, but also has its social and spiritual bearings. Over time, focus on motherhood has always been on childbirth and child socialization which to a considerable degree has contributed to the acquisition of the Àṣẹ in the proper and adequate motherhood. Àṣẹ is that essential spiritual force or command which a mother who had fulfilled all the conditions of Ìkúnlẹ̀-Abiyamọ could invoke for making positive wishes on her child (ren) especially at critical times. Sometimes too, it is invoked (as a curse) by a mother on a child who had deliberately rebelled against her. There is the need, therefore, for mothers, mothers-to-be and children to be properly sensitized in the treatment of this rather unique force Ìkúnlẹ̀-Abiyamọ. This sensitization should be all embracing within its ambit: the biological, social, psychological and spiritual essences. We believe that proper application and competence of this subject matterÌkúnlẹ̀-Abiyamọ is determined by a sound understanding of its various essences as mentioned above as well as a careful use of the variety of remedies/solutions available for guiding one towards the acquisition and retention of the Àṣẹ of Motherhood. This book has been carefully researched with sources from various authorities in relevant fields including medical and social sciences. It is arranged in six segments with relevant Ifá stanzas and stories. The first two segments deal with topics such as menstruation, pregnancy and several other events that lead to Ìkúnlẹ̀-Abiyamọ. We also give attention to the kind of sexual activity that is approved among couples by Ifá. Other controversial issues such as homosexuality, lesbianism and bisexuality are also touched with Ifá’s view and standpoint. Also in this segment, the gestation period according to the scriptures of Ifá on the origin of human life and circumstances surrounding pregnancy at different stages both physical and spiritual are not left out. The third segment deals mainly with labour vis-à-vis the spiritual situation of the fetus when about to cross the border of heaven to the earth. Also treated is the pushing position that a woman assumes during childbirth. The fourth and fifth segments deal with the care a mother should give to her baby/child (normal or special) in a bid to assist the child find, follow and fulfill his/her destiny. Responsibilities of mother to child and vice-versa are well spelt out. The sixth segment is the Appendix, which highlights series of remedies from the scriptures of Ifá for problems associated with womanhood with regard to fertility. All those remedies have been tested and found efficacious in the treatment of those infertility problems mentioned. This book contains about 130 different Ifa stanzas and incantations written in Yoruba language and translated into English language. We are cognizant of the fact that any language translated will of course lose some


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original values, beauty and the use of words inherent in the language. Therefore, the translations have been done in simple language while at the same time retain some mystical names and words used by Ifá. Interested readers will also find it easy to identify some plants mentioned in the Appendix as we have provided almost all their botanical names.

Mrs. Olúṣàánú Kólájọ “Before I became an ardent follower of Ò ̣ rúnmìlà, I was convinced that the blessed position a birthing mother is supposed to assume during labour or childbirth is for her to kneel down. Any time I went to the hospital for child delivery, the doctors used to advise me to lie flat on my back but I always refused, insisting that I must kneel down. Thanks to Olódùmarè that I did. All my children are blessed by Olódùmarè. Anytime I pray for them and I invoke Ìkúnlẹ̀- Abiyamọ, my prayers usually come to pass. Let all mothers assume this position henceforth during childbirth and they will have spiritual access to Olódùmarè in shaping the lives of their children for good”. Folúkẹ́ Ọdúnfá-Jones: “I was very young when I had my son. An elderly woman in our house assisted in taking the delivery. During labour, I instinctively knelt down and the elderly woman encouraged me to do so. Shortly after, there was a disagreement between my husband and me. I left my matrimonial home and took my son along with me against all pressures from my husband’s relations. Three weeks after, my son fell seriously ill and the doctors said that he had only 20% survival chance. I prayed that may Ìkúnlẹ̀- Abiyamọ come to my aid so that I shall not be blamed in the end. Surprisingly, my son became well three days later, we were back home from the hospital. Ever since that time, he had never been ill. This incident happened eleven years ago. Thanks to Ìkúnlẹ̀Abiyamọ”. Mother to Son: “I beg you in the name of Ìkúnlẹ̀- Abiyamọ, whatever the differences between you and your wife, I want you to forgive and forget. If you do as I have said, Ìkúnlẹ̀- Abiyamọ will bless you abundantly. Remember, I am the one who poured blood on your face when you were about to enter into this world”.

Mother to Daughter: “For taking proper care of me as your mother, I am totally convinced that Ìkúnlẹ̀- Abiyamọ will bless you and repay you in several folds. Anytime you remember me as your mother, just say “Àṣẹ”, because you already have the blessing of Ìkúnlẹ̀- Abiyamọ”. Father to Mother: “You are not giving your children proper moral education, I advise you to change your attitude in order not to incur the wrath of Ìkúnlẹ̀- Abiyamọ”. Mrs. Adijat Adékúnlé “The accident was terrible. We were in an eighteen-passenger bus traveling from Abẹ́òkúta to Lagos when suddenly the tyre burst and the bus somersaulted three times. Only my daughter who was carrying a sevenmonth old pregnancy and I came out unhurt. There was too much blood. I am sure it was Ìkúnlẹ̀- Abiyamọ that saved us. I Beg Olódùmarè to let Ìkúnlẹ̀- Abiyamọ spare the lives of those who are still unconscious”.


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“Ìkúnlẹ̀- Abiyamọ is more than the position a woman assumes during childbirth. Certainly, it is the Àṣẹ of Motherhood.”

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