Ese Okanran-Meji 00 00 00 II Oh dear! What's happening? Let's now go praise Okanran-Meji! Okanran-Meji! And do you see, by any chance, the path or road that Ifa took to finally arrive here, at this place? "You killed the rat, and Ifa didn't get a bite; you killed the fish, and Ifa didn't get a taste. How do you dare to eat ekuru in presence of the Elders of the Night?" These were the elder ones ones who did cast Ifa for Rooster on the Road, 't was on the day that Rooster went to roost in Babalawo's house. "You Pecker!", they told Rooster, "do sacrifice, in order not to have much trouble on your way, for evil eyes are many, and many envy you." "What should I sacrifice?" the Rooster asked in awe. "One of your very own! A rooster, and some ewe you will find there on the dry side of the farm, a hatchet, and ten bags of cowries." The Rooster listened, listened, made the sacrifice, but on his way to Babalawo's yard he crossed, unwittingly, a patch of road where evil medicine was sprinkled. So when he kneeled in front of Ifa's of Ifa's shrine, his prayers suddenly changed into curses: "You get this sickness, and you that! I wish you got..." It all went on like this. "Good heavens!" Rooster said, "What am I saying?! That's not nice!" And then the skies did darken, and the rain, the rain that long had threatened did now pour upon the Rooster's head like ocean waves. This calls for counter poison, poison, after which the Rooster, glad again, could utter blessings. "But first you spoke all curses," people said, "and what, please tell us, was that all about?" "All words I spoke before the rain did come," the Rooster answered, "only in appearance were evil, in Orunmila's good ears they have become benign." Now in the meantime the Rooster's wife and children had been hearing
the news that Husband (also Father) experienced some problems in the yard, and quickly-quick they came to his assistance. All's well that ends well. Children heard their father explaining happily: "It's me. The Rooster. There is no need to worry, worry, for the Rain has changed all evil into great abundance. These were the Awo's the Awo's words: You killed the rat and gave nothing to Ifa, Ifa, then you killed the fish, and Ifa got no bite. How do you dare you eat ekuru in presence of the Elders of the Night?" That's what was cast cast for Rooster, Rooster, on the day he went to visit Awo visit Awo.. Now, my friend, can you now see how urgent is the praise we owe Okanran for the work he did? You now must make an offer, sacrifice sacrifice whatever may be needed to survive. Say greetings to the Odu, Odu, for the Odu will make your life go well.
Ese Oyeku-Meji 00 00 00 00 Orunmila says he will father something big; I say that Ifa will father something big, and Ifa fathered Farm. Orunmila says he will father something big; I say that Ifa will father something big, and Ifa fathered Market. Orunmila says he will father something big; I say that Ifa will father something big, and Ifa fathered War. Orunmila says he will father something big; I say that Ifa will father something big, and Ifa fathered Road. Orunmila says he will father something big; I say that Ifa will father something big, and Ifa fathered House, the last one Ifa fathered was House. After having done all this, Orunmila departed for the house of Olokun, to read Ifa there, where he remained for a full sixteen years. On his return voyage home, the first son he visited
the news that Husband (also Father) experienced some problems in the yard, and quickly-quick they came to his assistance. All's well that ends well. Children heard their father explaining happily: "It's me. The Rooster. There is no need to worry, worry, for the Rain has changed all evil into great abundance. These were the Awo's the Awo's words: You killed the rat and gave nothing to Ifa, Ifa, then you killed the fish, and Ifa got no bite. How do you dare you eat ekuru in presence of the Elders of the Night?" That's what was cast cast for Rooster, Rooster, on the day he went to visit Awo visit Awo.. Now, my friend, can you now see how urgent is the praise we owe Okanran for the work he did? You now must make an offer, sacrifice sacrifice whatever may be needed to survive. Say greetings to the Odu, Odu, for the Odu will make your life go well.
Ese Oyeku-Meji 00 00 00 00 Orunmila says he will father something big; I say that Ifa will father something big, and Ifa fathered Farm. Orunmila says he will father something big; I say that Ifa will father something big, and Ifa fathered Market. Orunmila says he will father something big; I say that Ifa will father something big, and Ifa fathered War. Orunmila says he will father something big; I say that Ifa will father something big, and Ifa fathered Road. Orunmila says he will father something big; I say that Ifa will father something big, and Ifa fathered House, the last one Ifa fathered was House. After having done all this, Orunmila departed for the house of Olokun, to read Ifa there, where he remained for a full sixteen years. On his return voyage home, the first son he visited
was War, who received his father with food and drink. Thereupon Orunmila Orunmila wished to relieve his bowels, bowels, but War said that no one could relieve his bowels in the house of War. The second son Orunmila Orunmila visited was Market, Market, who received his father with food and drink. Thereupon Orunmila Orunmila wished to relieve his bowels, bowels, but Market said that no one could relieve his bowels in the house of Market. The third son Orunmila Orunmila visited was Farm, Farm, who received his father with food and drink. Thereupon Orunmila Orunmila wished to relieve his bowels, bowels, but Farm said that no one could relieve his bowels in the house of Farm. The fourth son Orunmila Orunmila visited was Road, Road, who received his father with food and drink. Thereupon Orunmila Orunmila wished to relieve his bowels, bowels, but Road said that no one could relieve his bowels in the house of Road. The last son Orunmila Orunmila visited was his youngest child House who, as soon as he saw his father, slaughtered a goat, cooked large heaps of food, mashed delicious yams, and invited his friends, all to entertain his returning father. When Orunmila had eaten and drunk to satisfaction, he wished to relieve his bowels, and House opened a room and said: "My house is yours. My father may relieve his bowels anywhere he wants in this room." After Orunmila had relieved his bowels he closed the door of the room behind him. Not very much later Ifa again wished to relieve his bowels, and House opened another room which Orunmila, after having relieved his bowels, also closed again. Thereupon Orunmila Orunmila told House to open and clean the first room, and when House went in he found the room full of money. Thereupon House opened opened the second room, room, finding it packed with valuable beads. Then Orunmila spoke spoke that henceforward henceforward all profits made by Farm, Road, Market and War, would be to the benefit of House. Ifa says a visitor will come to see us; we should take care of this visitor well, so his goodness and favor will not pass us by, for this visitor brings us abundance.
Ese Ogunda-Meji II II II 00 Orumila says that on entering a room with a low door, we automatically bow. Ifa, the question is: "Who among the deities accompanies their followers on every journey, without ever turning back?" Shango replied that he accompanies his followers on every journey, without ever turning back. They asked him: "But "But what if, after a long journey, walking and walking, you arrive at Koso, home of your fathers; and they cook bean soup and make yam pudding, and give you kola and a rooster?" Shango said: "After such satisfaction I return home." Then Shango was told told that he could not accompany followers on a far journey without turning back. Orunmila says that on entering a room with a low door, we automatically bow. Ifa, the question is: "Who among the deities accompanies their followers on every journey, without ever turning back? Oya replied that she accompanies her followers on every journey, without ever turning back. They asked her: "But "But what if, after a long journey, walking and walking, you arrive at Ira, home of your fathers; and they slaughter a fat animal, and put a pot of corn pudding in front of you?" Oya said: "After such satisfaction I return home." Then Oya was told
that she could not accompany followers on a far journey without turning back. Orunmila says that on entering a room with a low door, we automatically bow. Ifa, the question is: "Who among the deities accompanies their followers on every journey, without ever turning back?" Obatala replied that he accompanies his followers on every journey, without ever turning back. They asked him: "But what if, after a long journey, walking and walking, you arrive at Ifon, home of your fathers; and they slaughter a hen with eggs, and give you two hundred snails, together with greens and melon?" Obatala said: "After such satisfaction I return home." Then Obatala was told that he could not accompany followers on a far journey without turning back. Orunmila says that on entering a room with a low door, we automatically bow. Ifa, the question is: "Who among the deities accompanies their followers on every journey, without ever turning back?" Eshu replied that he accompanies his followers on every journey, without ever turning back. They asked him: "But what if, after a long journey, walking and walking, you arrive at Ketu, home of your fathers, and they give you a rooster, and lots of palm oil?" Eshu said: "After such satisfaction I turn and go home." Then Eshu was told that he could not accompany followers on a far journey without turning back. Orunmila says that on entering a room with a low door, we automatically bow. Ifa, the question is: "Who among the deities
accompanies their followers on every journey, without ever turning back?" Ogun replied that he accompanies his followers on every journey, without ever turning back. They asked him: "But what if, after a long journey, walking and walking, you arrive at Ire, home of your fathers, and they give you fried beans, and a dog, also a chicken, corn beer and palm wine?" Ogun said: "After such satisfaction I sing my Ijala chants, loud and joyfully, all the way home." Then Ogun was told that he could not accompany followers on a far journey without turning back. Orunmila says that on entering a room with a low door, we automatically bow. Ifa, the question is: "Who among the deities accompanies their followers on every journey, without ever turning back?" Oshun replied that she accompanies her followers on every journey, without ever turning back. The asked her: "But what if, after a long journey, walking and walking, you arrive at Ijumu, home of your fathers, and they give you flour pudding, together with greens and corn beer?" Oshun said: "After such satisfaction I return home." Then Oshun was told that she could not accompany followers on a far journey without turning back. Orunmila says that on entering a room with a low door, we automatically bow. Ifa, the question is: "Who among the deities accompanies their followers on every journey, without ever turning back?" Orunmila replied that he accompanies his followers on every journey, without ever turning back. They asked him: "But what if,
after a long journey, walking and walking, you arrive at Igeti, home of your fathers, and they give you two quick rats, two fishes that beautifully swim, two chickens with fat livers, two goats heavy and pregnant, two short horned cattle with big horns; if they make mashed yams for you, and prepare yam pudding; if they give you well-brewed corn beer, and atare, and give you good kola?" Orunmila said: "After such satisfaction I return home." The they said to Orunmila that he could not accompany his followers on a far journey without turning back. The Awo's were astonished. They could not utter a word, for they did not understand the parable. Ifa, I confess my helplesness. Please cloth me in wisdom. Ifa, you are the leader, I am the follower. You are the wise one who teaches wise things like one's father. Ifa, the question is: "Who among the deities accompanies their followers on every journey, without ever turning back?" Ifa said: "It is Ori, Ori alone, who accompanies his follower on every journey, without ever turning back." When I have money it is my Ori whom I praise. My Ori, it is you. When I have children it is my Ori whom I praise. My Ori, it is you. All the good things I have on earth, It is my Ori whom I praise. My Ori, it is you. My Ori, I salute you, you, who does not forget his follower, you who blesses his follower quicker than any other deity. No deity blesses a human being without the consent of his Ori. Ori, I salute you. You who allows children to be born alive.
One whose offers are accepted by his Ori has reason to dance and rejoice. Ifa says that this person should offer to his Ori. The offer is 8 pigeons and 16 times 4000 cowries. And Ifa says that if this one sacrifices to his Ori regularly, his life will be good.
Ese Irosun-Meji II II 00 00 "Those who feel good also behave good, the good Awo" was the one who cast for Head, on the day Ori came down to Earth. They told him to make ebo. Ori listened and made the sacrifice, him being the same Ori that had come to Earth fearing there would be no abundance for him. Osun, being the one who listens and takes good care of me, you are the one I tell my destiny, Ifa, make me a rich man in this life. Ori, who thought that he would never have a wife, Osun, you are the one I tell my destiny, Ifa, let me have a good woman in my life. Ori, who came to Earth thinking he would have no ire, Osun, it's you I tell my destiny. Ifa, let me have all ire in my life.
Ese Oshe-Meji II 00 II 00 "It is the greedy person that bites off large pieces";
"My eyes are infected and I cannot see", and "Restless Water Lettuce" were the ones who cast for "Couldn't see, couldn't grab" on the day he went to Ibadan. Could he count on having peace? "Sure, my friend," the Awo's said, "as long as you sacrifice soundly!" "Sacrifice? Me? Forget it, friends!" The results were quite predictable: from all directions trouble came his way, which was exactly what the Awo's said! "It is the greedy person that takes the largest pieces, my eyes are sorely infected, and Restless Water Lettuce" made divination for "Disowned", also widely known as "Cannot see, cannot grab". Now if we want to have our peace we should rest. That's simple. On that very same day it fel upon the people of Ibadan, that teeming city, that they cannot relax anymore. How sad, too bad, next time better. Greetings to the sacrife, in order for us to be able to relax. Grant us that possibility!
Ese Obara-Meji II 00 00 00 In those olden days the people of Okoro were frightened by weird and awful sounds, coming from an anthill in the bush. For somewhere in that anthill, there along the path, something was hiding, disquietingly, making sounds, rumbling and grumbling away, sonorously, scaring the travelers, who cried out loudly: "What is it in that anthill that rumbles and grumbles? If it wants to kill, let it come out and kill. But if it doesn't want to kill, let it be quiet, and let it cease its rumblings and its grumblings too".
The frightened people went up to their king, the Onirese. The Onirese in his turn called Ifa for his help. They told the king to take an axe, a wooden axe, quite heavy, and take a hoe, a supple twig, and go into the bush, together with his people, to soundly wreck the anthill, and there they went, the heroes, singing a warrior's song: "What is it in that anthill that rumbles and grumbles? If it wants to kill, let it come out and kill. But if it doesn't want to kill, let it be quiet, and let it cease its rumblings and its grumblings too". Although they were scared shitless, the people of Okoro under the well-meant guidance of their Onirese king, went digging in the anthill, discovered at its bottom a rattlesnake whose rattlings, being muffled by the anthill, had made the sounds that scared them, prompting them to cry in fear: "What is it in that anthill that rumbles and grumbles? If it wants to kill, let it come out and kill. But if it doesn't want to kill, let it be quiet, and let it cease its rumblings and its grumblings too". And so the problem solved itself, for that's the way of problems. The rattlesnake, exposed now by the people of the town, turned out to be unable to kill a single human, but yet it didn't want to stop its rumbling, grumbling sounds. The people of Okoro, having had enough of snake sounds, then beat the rattlesnake to death, and walked back home again. They sang ('t was for the last time) the song they had sang often: "What is it in that anthill that rumbles and grumbles? If it wants to kill, let it come out and kill. But if it doesn't want to kill, let it be quiet, and let it cease its rumblings and its grumblings too". Ifa now says to all of us that though we may feel threatened, the threat is quite unreal and there's nothing there to fear but fear itself. Though things unknown may seem a little scary, the second that we face our fears they simply fade away.
Ese Odi-Meji II 00 00 II "The very tall and powerful Odi, the very very powerful Odi" were the ones who cast Ifa for Eji Odi, on the day that he went to the market of Ejigbomekun, on the day also that he wept
because he had no wife. They instructed Eji Odi to make sacrifice. "Allright, but what?" was the not unreasonable question. They told him to offer plenty of honey, for if it all fails, honey's sweetness still will do the trick. Eji Odi listened and made the sacrifice. Out of the large amounts of honey he took to the Awo's, the Awo's took just a little, and made medicine of it. As soon as Eji Odi arrived at the market of Ejigbomekun, he accosted the Chief of the Market Women, and poured some honey from the medicine bottle the Awo's gave, into her private opening; this unorthodox method did the trick nicely. Both engaged in intercourse, and Eji Odi had the time of his life. So did the woman. The result of this strange encounter was that most men, arriving from far and wide, wanted to have intercourse with the Chief Market woman. She made them all happy, and they loudly sang: "Leader of Market Women, Chief, let us go! Sweet honey prevents us from leaving your market, sweet honey."
Ese Ogbe-Meji I I I I
I I I I
We will sacrifice now first, for a long life, and when no offering is made we will not go on, we are unable to go on unless we now determine exactly what has to be offered. Do you see why Ifa follows this strange road? Make sacrifice for a long life. "King of a good journey, be blessed, may we live another fine year, and when yet another year comes, let's celebrate, saying: King of the good journey, blessings!
Let us call him now. Call whom? Call this thin tree that will live long enough to grow many leaves, oh yes, narrow path that will become a highway" were the ones who cast for "He who cleared the path first, that's Ejiogbe". They say it is his time do die, but he says: "That bad news I haven't received yet, call Oyeku-Meji!" Oyeku-Meji says, it is not my turn yet, rather Iwori-Meji. Iwori-Meji says Odi-Meji's time is up, try him. Odi-Meji says I'll make gladly room for Irosun-Meji. Irosun-Meji says no not me, you mean Owonrin-Meji. Owonrin-Meji says I'm sorry, wrong number, dial Obara-Meji. Obara-Meji says the line is engaged, try Okanran-Meji. Okanran-Meji says good heavens no, you need Ogunda-Meji. Ogunda-Meji says no way, call Osa-Meji. Osa-Meji says I'm busy, but Ika-Meji is free. Ika-Meji says get my neighbour: Oturupon-Meji. Oturupon-Meji says I can't come, Otura-Meji will come instead. Otura-Meji says not me. I go away, try the next. Irete-Meji says it's Ose-Meji you want. Ose-Meji says I am not home, try next door. Ofun-Meji says right house but wrong person, Ose'Tura will go before me to carry my stuff. However, Ose'Tura has two thousand Awo's to write the signs of the road in front of him, and one to make the sacrifice, two thousands chances to avoid death, and one to make medicine, which means that he must gain access to the animal kingdom. I am the one on whose shoulders rests the task to find the one who can release me from this heavy death: goat, please go and take my place, let me free so all of you will see me next year again, and we will celebrate this, and say: "Blessings be with you, King of the good journey!" Make sacrifice for immortality, that's what the Awo does.
Ese Osa-Meji 00 II
II II "Osa is rich, makes a lot of noise, the sound of the bell reaches earth" were the ones who cast for Odu on the day that she descended to Earth, and also for Ogun and Obatala, among whom Odu was the only woman. "What will happen when we arrive on Earth?" Olodumare answered: "Whatever you want to obtain in life, I will give you the power to do so, in order for the world to become a good place." Ogun marched in front, Obatala followed, and Odu lingered behind. Going back she asked: "Oh Creator, down there Ogun will have the power of war. He has a machete, he has a gun, he has everything he needs to fight with. Obatala too has all the qualifications to reach whatever goal he chooses. What then remains for me, the only woman among them? What shall I do?" Olodumare spoke: "The power of motherhood that keeps the Earth intact, belongs to you. The power of the Birds belongs to you. I will give you a large calabash, filled with these things. Odu, come back. Do you know how to use them?" Odu replied: "If humans don't listen to me, don't even ask my advice, then I will fight. If people ask me for money or children, I will be lenient towards them, provided they are not impolite; for if that happens I will take it all back." "That's allright with me," the Creator said, "but use your power with coolness and not with violence, or I will take it away from you." Since that time, because of Odu, women have the power to always say what they want, for in the absence of women men can do nothing.
Odu came to Earth. All groves sacred to Egungun she entered freely, also the groves of Oro. All places where Spirits were worshiped the woman showed herself. Ha!, the old one was exaggerating, and Odu fell into disgrace. Ifa was consulted on her behalf. "Hey, you!" Ifa said, "You will have to calm down!" "Why would I do so?" "Because of the power you have been given," explained the Awo's, "in order for people not to find out what it's all about." "They won't," replied Odu, "for nobody saw how the Creator gave me that power!" "Sacrifice anyway!" the Awo's advised. "No!" replied Odu. "Nobody will take my power away from me. They don't know about it." Then she put on masquerader's cloth and went out in the open. There was nothing she did not do in those days. Obatala went to Ifa, said: "Hey! The Creator gave me authority on Earth, but this energetical woman takes everything over. There is no place where she does not go." Ifa comforted Obatala: "No one can wrench the world from your hands. The world will not spoil. Sacrifice snails, a whip, and eight pieces of money." When Obatala sacrificed Orunmila said: "Don't worry: worship will return to you." In the meantime it was so that when Odu said: "Don't look!", and people still looked, they went blind. "Let us live together," she said to Obatala, "That way you can see everything I do." Obatala sacrificed snails to his Ori, and then drank the fluid from the shells. "Do you want some, Odu?" She drank and her stomach calmed down. "Oh, I have discovered delicious food, snail fluid is sweet, snail fluid is sweet." And so Obatala gave her all the snails she wished. "But all the things you have, all the things you do?" "I will share it all with you," Odu replied.
And then, when she went to worship Egungun, saying she was scared, Obatala went with her. In the sacred grove she put on the costume, but couldn't produce a sound like Egungun. Later Obatala added a face cover to the costume, took the whip, and spoke with the voice of Egungun. He went outside. "Hey! Ha!" people said, "This truly is an appearance from another world." He even scared Odu. Hey! Who put on that costume so quickly? Who spoke with that unrecognizable voice?" So the man conquered the woman through cleverness. Obatala went through the whole town as Egungun. Seeing he was not at home, recognizing her costume, Odu stayed where she was and sent her Bird, to go sit on the masked one's shoulder. From that moment on, all what Egungun could do was because of the power of Birds. When Obatala as Egungun had done everything, he came home, put the whip down and greeted Odu. "You can have Egungun," she said, "Nevermore will a woman dare wear the costume, but the power you used will be our property, and when you go out I will dance for you. From now on only men will go out as Egungun. But nobody, children nor old men, will dare to mock women. The power of women is greater. Women give life through giving birth, and whatever men may want to do, women must help them or they will mess up." So they sang together, and Obatala said that every week everybody must praise women, for the world to be peaceful. Bend your knee, bend your knee for women, for women brought you into this world; women are the wisdom of Earth, women have brought us into this world; have respect for women.
Ese Ofun-Meji
00 II 00 II "When one leg goes forth the other must follow. If the father leads, the child follows behind. If, however, the child walks in front, then it will be honored as greater than once was its father." Ofun once was the first of all Odu, but he arrived late in Ife-Ondaiye: others came before him, because on his way he had drank his fill, nicely and thirstily drunk lots of palm wine. Finally arriving on Earth, Ofun found Ejiogbe having taken his place, Ejiogbe was first among Odu, Ofun was mad, and quite disappointed. The others said: "You were our leader, always in front, and we thought when we arrived here to find you, having like always gone before. So we simply took the places in rank we thought ours." Then the people of Ife confirmed, after having heard this in earnest: "When one leg goes forth the other must follow. If the father leads, the child follows behind. If, however, the child walks in front, then it will be honored as greater than once was its father."
Ese Owonrin-Meji 00 00 II II Come gather all around me now, you divination clients for this session, for it's for many people here together
Owonrin speaks, as Ifa will explain. "All tribal marks are gathered now, some faces here have thirty carvings, horizontally: that's called abaja Some others here have twenty chevrons on their face: that's keke, and others still have fifty lines that we call woro-woro, vertical." These were the ones who cast for Odunmbaku, the son of Ifa, yes, Orunmila's own son. They told their client he must sacrifice five bags of cowries and a five-toed chicken to put outside, close to the road, taken by Hawk, then lost from sight. The sacrifice was gone, accepted. Iku, that's Death, came looking; and happy Odunmbaka said: "Good heavens, 't was Hawk took Chicken, and your road is blocked. This year I cannot go with you, so next year better, Death! I'm very sorry, but you know: that's life!" Death shrugged his shoulders, for whatever we say about him: he's an honest fellow, who never takes what not belongs to him. The people sang and danced and loudly praised their Ifa, saying: "This year we should have died, but Iku just took Chicken, and left us living, yet to see another year. That's what the Awo's said: "All tribal marks are gathered now, some faces here have thirty carvings, horizontally: that's called abaja Some others here have twenty chevrons on their face: that's keke and others still have fifty lines that we call woro-woro, vertical." These were the ones who cast for Odunmbaku, the son of Ifa, yes, Orunmila's own son. All make the sacrifice, along with Odunmbaku, a chicken to Iku, for us to live some more.
Ese Iwori-Meji 00 II II
00 Let us all sing now for Iwori-Meji, in order to be able next year, this time, to come together again, Orunmila, to celebrate having survived a whole year. "It is the ant hill I saw, changed into a sticky image, who stuck his foot into the mud? It has been divided through the middle; efun powder, once inhaled, sticks to the hairs in both nostrils; muck from the throat touches the ground, starts rolling forward, bouncing like balls". Those were the ones who cast Ifa for "Sperm, also Vitality", becoming a child of heaven, not ours, yes indeed. Child, you've got color, you've got spiritual force of life; why don't you become then a human being? "Prospective Parents", parents of Abiku, received the message that they should offer four bush rats, four hens, four times 20.000 cowries together. They listened and made the sacrifice, good ewe was duly prepared then for them, and energy coming down from Heaven stopped being absorbed into the Earth, making pregnancy possible. That is how the act becomes a child. It won't be long now, it's not far away, before you'll rejoice with us, dancing and praising our splendid son. Gratefully sung: " Ashe now no longer flows right into Earth, when I make love I will have a baby, blood will not come again, her hands an her feet will be white like efun, when I make love to her the results will be mighty." Greetings to offerings,
salute to the sacrifice, made and accepted, and fully effective. Greetings to all.
Ese Ika-Meji 00 II 00 00 Ifa says that all this person's possessions must be divided through the middle, in two, in order for him not to loose both halves, that is to say loose it all. Ifa says that all this person's possessions must be divided through the middle, on behalf of a sacrifice, because for this person the Ikin were beaten, the Opele was cast on behalf of his life, for which a goat should be sacrificed now. "The beach gradually turns into sea, wet; the sea gradually turns into beach, dry" were the ones who cast for Owner of Hot Water and also cast for Owner of Cool Water. Both asked what they would have to do in order to have a good life, abundant. The Awo's instructed both to make sacrifice. Oshun offered cold water, Omolu offered hot water. When Omolu grabs a child, he dips it into hot water, and we say: "It has a fever". Then Oshun is given palm oil and whatever else she wants, and she cools the child in cool water; we say: "Ha! Olorun did this! When we went to Oshun she made the child loose its fever." This was the time when people began to venerate these two deities. The people danced and rejoiced, praising their Awo's who in turn praised Ifa, while Ifa praised Olodumare, because their Awo's had spoken the truth. "The beach gradually turns into sea, wet; the sea gradually turns into beach, dry" were the ones who cast for Owner of Hot Water
and also cast for Owner of Cool Water, when both came from Heaven to Earth. How do we know Owner of Hot Water? He is the one we call Omolu. How do we know Owner of Cool Water? She is the one we call Oshun. Aye, this is where Ifa says that a sacrifice should be made, for we are too hot, far too hot. Sacrifice, before hotness kills us.
Ese Oturupon-Meji 00 00 II 00 Now we have arrived at this text from Oturupon-Meji, all those who listen to what I chant here (for like in days of yore we do nowadays), they turn their backs towards this Odu, for I, Agboju Odebunmi, will not speak further, not unless this client and all others who are present have turned their backs on us and closed their eyes, for they are not allowed to see this Odu. Now make a sacrifice for health! "The good deeds of the Hornbill Bird backfired on him, and no one since has done such kindness anymore, fixing their eyes in wonder and amazement on the Hornbill Bird" did cast for "Death caught Owner", both worshipper of Black Ogun, and Awo of the Early Dawn. He says: "What's that?" They say: "Do sacrifice, my friend, in order not to find yourself in trouble." It is from Heaven that the palm weevil brought his adversity into this world. They say: now go and tell it to "Elder who broke the palm oil keg", that is Obatala, he who by covering it all, made it all right... "It is a starting war, an inner struggle, that goes on in the backyard of the skull, which is the sacred home of Iponri, the secret home of Iponri, that is"
cast for "She gave him Nightly Favors", concubine in Oba's palace until daybreak, shining clearly, so we see honor, wealth and health abundant: that is how odu got her name Odu. Now it turns out (don't fear!) that He-dog mates with Night, and hence becoming his mother's husband, for his mother: that's what she is. We say: Ifa has come, oh, Ifa comes! Ifa now dims the light, so that the dog can bite and show his teeth. This obscure mating better happens in the dark. Away, you weird placenta of the Night! Evil and badness, turn away from me! Oh yes, and now may those who turned their backs on us and Odu, turn around and face us once again. The He-dog still philanders with the Night: women are all the same to him, all women, and so he is the husband of his Mother! This is the hidden side, forbidden, of Oturupon. Let those who want to praise this sacred Odu wait after dark has fallen, kill the lights until the praising has been duly finished. And if it happens in the afternoon, do close your eyes, and turn around, on Odu turn your back. When worshipping Ifa by chanting Odu from the beginning to the end, when you arrive at texts pertaining to the Odu Oturupon-the-Twins, do keep some kola, some kola nuts behind you, at your back, and say: "Now go away, all evil things, turn back, and watch the Dog having his Mother." And then the evil things will turn away, and if you now all leave yourself and others in peace and quiet calm, the evil things will leave you too in peace. Salute the offer that's given and accepted, and we'll survive it all.
Ese Otura-Meji II 00 II II "Restles mouth, slippery mouth;
the evil brought about by mouth is the worst kind of evil; it is the mouth of Chatterbox that eventually kills Chatterbox; it is the mouths of those who idly chatter that will kill those who idly chatter; it is the restles mouth that kills Chatterbox, Blabbermouth." Those were the ones who cast Ifa for Squirrel, who built his home along the roadside. They instructed Squirrel to be alert, be very much alert about his incapability to keep his tiny trap shut, about his utter inability to keep a secret. They told him not to tell anything, whatever he knew, immediately to others. Squirrel, of course, did not heed the advice. A short time later Squirrel's wife gave birth to twins, to ibeji, which pleased Squirrel mightily. He immediately announced: "Now hear this, now hear this! Squirrel has twins! His home has become full of life. All those that listen: come and see Squirrel's twins." When the people heard these words, they stepped aside the path, opened Squirrel's nest, and searched it. While searching Squirrel's nest they found his two children. They took the young breed home, put them on top of mashed yams, and along with the soup Squirrel's children slid down people's throats to their stomachs. Yummie! Ifa says that we should not shout our good fortune from the rooftops, nor should we tell any secrets, for silence helps us to keep what is ours. That is exactly what the Awo's said: "Restles mouth, slippery mouth; the evil brought about by mouth is the worst kind of evil; it is the mouth of Chatterbox that eventually kills Chatterbox; it is the mouths of those who idly chatter that will kill those who idly chatter; it is the restles mouth that kills
Chatterbox, Blabbermouth.""Like water runs over the path, so runs the path through the Eri-river" cast for "Muslim with long gowns", on the day that "Muslim with long gowns" was endeavoring to follow the path of the Immortals. The instructed Muslim to make ebo. Muslim listenen and made the ebo. From that day on all went well and easy for "Muslim with long gowns". Ifa says this person should lead a life of devotion, in order to receive blessings. The ebo is: 4 pigeons, 2 sets of Muslim prayer-beads, 1 pot palm oil, 1 white plate, and an amount of cowries to be set by the Awo. all to Obatala.
Ese Irete-Meji II II 00 II "Otewori, do not hang hourself, for prosperity will come to you" was the one who cast for Otewori, on the day that he decided to take his own life. Far back in those times of yore Otewori had the saddest life on earth, so he went to find a tall tree, tied a rope around a branch and hang himself. The rope broke with an audible snap and Otewori fell down, hit his head against a hard root, became unconsious, and dreamed a dream of the afterlife that so clearly had refused to take him. There was (we are still in his dream) the gatekeeper to Heaven, who shoved Otewori aside, bitterly saying that this hasty client was far, far too early. Waiting and waiting in line Otewori heard other Dead, who had lived their lives on Earth to the full end of their measured days,
say how later in life and not at the beginning they had received great prosperity and abundance. So Otewori decided to go back, and having arrived again in the sunny land of the living, consulted the Awo's who said: "Otewori, do not hang yourself, for prosperity will come to you." Ifa says here is a very unhappy person who is about to go look for Death but shouldn't find this Grim Reaper yet, for health and happiness are on their way.
Ese Okanran-Oyeku 00 00 00 0I Good grief, now look at this! First came Okanran, then came Oyeku! Watch your heart, take care that it won't miss a beat. Be careful too, Ifa says, that you don't miss anything else, for to this client Ifa says that something is in danger to be totally overlooked, to go missing. Ifa says that somewhere in our life a crack, a break, a hole is now developing. Respect and alertnes are in order! Ifa says to watch the tiny things, for it's a small thing that might ruin our plans. For there is a hole, a break, an emptiness developing in our life. Ifa says: "Fill in that hole, fill up the emptiness." The emptiness is temporary, but should be filled anyway. Lay your foundations now, and build later. Ese Okanran-Ogunda
I0 I0 I0 0I Greetings to Okanran and Ogunda, who fell in exactly that sequence. "A good rooster knows when to crow, a good penis knows when to rise, a good rooster knows exactly when to crow to make the tired penis, about to fall asleep, rise in time and glory." These were the ones who cast Ifa for Tired Penis, on the day that he did not know whether to rise or not to rise. That was the question. Ifa says that this is the right time to rise and get cracking with regard to the matter that we consulted Ifa for. Ifa instructs this client to make sacrifice, in order not to fail when we are repeatedly and urgently called upon to duly perform. This client must sacrifice in order to wake refreshed in the morning, for work is waiting. Ese Okanran-Irosun
I0 I0 00 0I "Don't curse your fate, because you know exactly what you've got, but not yet what you will get; maybe you'll get your way and another fate: worse." These were the ones who cast for Impatience, on the day that he was very dissatisfied with his fate, his destiny. They told him to be careful and not hasty, because he who
unthinkingly changes fate or destiny, runs the risk of making matters worse! Ifa says that this client should not run in circles, should not do things like an automatic robot, and that this client should smile and simply survive the bad times, for the good ones will come. Look, Ifa says, it seems that nothing happens, but you can't expect thunder when the sky is blue, and in the dry season no rain will fall. Use this period of stagnation creatively, to gather strength for when the tempest comes! Ifa says: make sacrifice, in order to be prepared to dance when the wild music starts again. Ese Okanran-Oshe
I0 00 I0 0I "If you don't know what to do yourself, how can anybody else tell you?" were the ones who cast for my Father Oshoosi, on the day that 401 conflicting instructions reached him, about how he was expected to act. There was Oshoosi: how could he ever figure this out? One person said: "Do this!" while the other said: "Do that!" and strangely enough "this" and "that" were never even remotely similar. Father said to himself: "If I don't know what to do myself, how can anybody else tell me then?" Well now, that made sense, of course. So Oshoosi took his bow and arrow, and a-huntin' he went. As usual one person said: "Go hither!" while the other said: "Go thither!", whereupon the first changed his opinion and quickly said: "Go thither"
which gave the second person cause to re-direct: "Go hither!" Father Oshoosi, being thoroughly fed up with this nonsense, replied: "Until you finally figure out whatever it is you want or mean, I will go my own way, follow my own nose until I arrive where the game is hiding. Anything else?" No, there was not anything else, so the quarreling continued without Father Oshoosi, who trotted off happily into the woods and heard, echoing behind him, still the know-it-alls: "Aim high!", "No! Aim low!", "No, absolutely aim high!", "No! Of course aim low!" Oshoosi shrugged his shoulders, aimed his arrows exactly where he himself thought he should aim, and of course all his arrows found their targets. He who tries to teach Oshoosi how to shoot is like a man explaining to a woman how exactly to give birth to a child. Father danced and rejoiced, praising the Awo's who in turn praised Ifa, because his diviners had spoken the truth. "If you don't know what to do yourself, how can anybody else tell you?" Those were the ones who cast Ifa for my Father Oshoosi, on the day that 401 conficting instructions reached him on whatever to do, on the day that he left his quarrelsome advisors behind him, and became free and succesful again. Ese Okanran-Obara
I0 00 00 0I Well now, my friend, if you see Okanran fall to the right, and Obara falls to the left, then a thunderstorm is coming for you, either in a literal or in a metaphorical sense. Ifa says that with the rainstorm falls a blessing, a blessing will come to this person from Heaven. Ifa says that this person's Iponri is looking for him, searching.
Ifa says this person should actively work to align himself with his Iponri. Ifa also says that this person learns the hard way, by butting his head against the wall; stubborn, we call this. Well now, take the hard road if you don't want to follow the easy one! It's your own choice. The main thing is that you eventually arrive at the goal of your destiny. When Okanran falls, accompanied by Obara, then multiple rhythms will run through your life, and ups and downs follow in sequence: down goes the hand and the drum sounds; up goes the hand and there is silence. This person should learn, Ifa says, when to show a hard hand, and when to show a gentle one. Get your head cleaned in order to improve the quality of your dreams.
Ese Oyeku-Oshe I0 00 I0 00 "Let us not die as the friend of the house of strangers, may we not die in the house of mourning"; "When Death comes, let us praise those friends of brave character"; "A shrewd man will never die inside"; "Feathers improve the beauty of the bird"; "Friend of Afinjumaku, don't die, don't do evil": these were the ones who cast for human beings, on the day they called the Awo's when the town realized that no one can withstand Death. This Odu speaks of the death of this person, or of the death of someone very close to him.
We shall be at peace with Death, whether he is close or far away.
Ese Ogunda-Irosun II II 0I 00 "Ogunda did not give offence, Ogunda did not cause pain, it is not good to punish Ogunda" were the ones who cast for Olowo, on the day that he was told to make sacrifice, in order not to be punished his whole life long. They said that never in his life Olowo would be punished. "What is the sacrifice?" one very happy Olowo asked. One pigeon, one sheep, 4400 cowries. Olowo listened and made the sacrifice. Always honor and respect other people; it is better not to punish the son of an honorable man. A tree is honored for its complicated shape; albino's are honored because of Obatala. All of you should honor me.
Ese Irosun-Okanran 0I 0I 00 I0 "Those who fail in their defense against insults from others, must continue to suffer" were the ones who cast for all servants of Ifa, especially for the omolawo Ologbo. Ologbo, that is the Cat, was determined
to conquer all obstacles, and have victory over his enemies. They ordered him to sacrifice a knife, atare pepper, 22.000 cowries, and ewe. Cat listened, made the sacrifice, and sang: "The ikeke always dominates the wood; let me dominate my enemies today; let this medicine help me out today." The ebo is 1 knife, atare pepper, a flat headed pin, ikeke-ori leaf, isepe leaf, herbs from the farm, and 22.000 cowries. Grind the pepper with the bark of the ikeke and rub the powder on the top of the head. Eat the atare peppers before saying the invocation, and spit them after the invocation out over pin and knife, held together. Then stick the ikeke to the top of a garden tree with the pin. Use the powder pften, and rub the knife with atare pepper mixed with water. Ese Irosun-Oyeku
0I 0I 00 00 "By not kwowing what we have to do, we finish up doing exactly nothing; by not knowing what we should not do, we make the same mistake over and over again" were the ones who cast for Oshoosi, on the day that he was worried about his path. Should he or shouldn't he try again, what in the past had only given him lots of trouble? They told him that no animal, not even the donkey stumbles over the same stone twice, so why would Father be more stupid than the beasts? Well now, Oshoosi had no answer to that. The instructed Father not to take up his old trade, that time upon time had given him trouble but very little money, for the thousandth time again. They told Father not to pay attention to those people that in the past had given him on disappointment after the other. And they instructed Father to burn
a small lamp or a candle for Eshu, in order for him to finally close the roads where one runs in circles, and open new ones toward good luck and abundance. Ifa says we've got a person here who is very disappointed in people he had counted on. Put it out of your mind, Ifa says, and never think of them again, every energy invested in chewing that old cud is wasted, what a waste! And Ifa says this person is on the brink of letting themselves be abused again, like in the past, when others harvested the fruits of his labor. Ifa says this situation should not be repeated! And Ifa says that this particular client is caught up in an obsession with people who in the past have used him. Stop it! They are not worth you energy at all! And Ifa says (we have not finished yet!) that his human being should be much more on a spiritual path than a materialistic one, especially where his work is concerned, so if there is a choice (and there always is!) we should choose the spiritual side and not, as ususal, the materialistic one. So do not complain anymore about a friend who turned out to be a parasite, or about another who has disappointed us; by thinking about having been short changed we only short change ourselves, and we are better off without the other. And if we have a choice of long term thinking and of short, we should think of the long term, for the tendencies that made us fail have not yet changed. So think ahead, abuse should be avoided. The ebo is adimu for Eshu, and money to be determined by the Awo, in order to get out of the rut that has kept us for so long. Ese Irosun-Okanran 0I 0I 00 I0 "Those who fail in their defense
against insults from others, must continue to suffer" were the ones who cast for all servants of Ifa, especially for the omolawo Ologbo. Ologbo, that is the Cat, was determined to conquer all obstacles, and have victory over his enemies. They ordered him to sacrifice a knife, atare pepper, 22.000 cowries, and ewe. Cat listened, made the sacrifice, and sang: "The ikeke always dominates the wood; let me dominate my enemies today; let this medicine help me out today." The ebo is 1 knife, atare pepper, a flat headed pin, ikeke-ori leaf, isepe leaf, herbs from the farm, and 22.000 cowries. Grind the pepper with the bark of the ikeke and rub the powder on the top of the head. Eat the atare peppers before saying the invocation, and spit them after the invocation out over pin and knife, held together. Then stick the ikeke to the top of a garden tree with the pin. Use the powder pften, and rub the knife with atare pepper mixed with water. Ese Irosun-Oyeku
0I 0I 00 00 "By not kwowing what we have to do, we finish up doing exactly nothing; by not knowing what we should not do, we make the same mistake over and over again" were the ones who cast for Oshoosi, on the day that he was worried about his path. Should he or shouldn't he try again, what in the past had only given him lots of trouble? They told him that no animal, not even the donkey stumbles over the same stone twice, so why would Father be more stupid than the beasts? Well now, Oshoosi had no answer to that. The instructed Father not to take up his old trade, that time upon time had given him trouble but very little money,
for the thousandth time again. They told Father not to pay attention to those people that in the past had given him on disappointment after the other. And they instructed Father to burn a small lamp or a candle for Eshu, in order for him to finally close the roads where one runs in circles, and open new ones toward good luck and abundance. Ifa says we've got a person here who is very disappointed in people he had counted on. Put it out of your mind, Ifa says, and never think of them again, every energy invested in chewing that old cud is wasted, what a waste! And Ifa says this person is on the brink of letting themselves be abused again, like in the past, when others harvested the fruits of his labor. Ifa says this situation should not be repeated! And Ifa says that this particular client is caught up in an obsession with people who in the past have used him. Stop it! They are not worth you energy at all! And Ifa says (we have not finished yet!) that his human being should be much more on a spiritual path than a materialistic one, especially where his work is concerned, so if there is a choice (and there always is!) we should choose the spiritual side and not, as ususal, the materialistic one. So do not complain anymore about a friend who turned out to be a parasite, or about another who has disappointed us; by thinking about having been short changed we only short change ourselves, and we are better off without the other. And if we have a choice of long term thinking and of short, we should think of the long term, for the tendencies that made us fail have not yet changed. So think ahead, abuse should be avoided. The ebo is adimu for Eshu, and money to be determined by the Awo, in order to get out of the rut that has kept us for so long.
Ese Obara-Irete II I0 00 I0
"When Obara falls and then Irete falls, we think immediately of Orunmila" were the ones who cast for Orunmila and told him to sacrifice, in order not to encounter an enormous problem, and also to be important, always, wherever he would be or go. What was to be sacrificed? To be sacrificed was a snail, a white cloth, 3200 cowries, and ewe. Orunmila listened and made the sacrifice. And then they told him that he would never be confronted with anything above his powers. Orunmila initiated himself into Ifa, and always, forever, he would initiate others into Ifa too, he would initiate all students of Ifa. Ifa says this Odu says that his person might be on the path of Ifa. The ebo is 1 snail, a white cloth, 780 cowries and ewe. "I cast my eyes in front of the world, and perceived reason and intelligence; I looked at the trail the world had left and perceived only misery; so I wrapped my gown around me and took off, fast, like the whole world was pursuing me" were the ones who cast for Orunmila, on the day that Iku, that is Death, wanted to collect all Orisha's at once. Orunmila asked: "Will he take me?" They told him to sacrifice a rooster, a ram, and seven bags of cowries, and they prepared ewe for him, named Erunyantefe, and Iku could not kill Orunmila, who lived until he reached a very ripe old age. And that's exactly what the Awo's had said: "I looked into the future and I saw reason, intelligence, and behind me nothing but misery and trouble, so I took my meager possessions and shot through with the padre's daughter, like a man possessed, like one who is hunted prey" were the ones who cast for Orunmila, on the day tha Iku wanted to get all Orisha's. Greetings to the sacrifice here, made to make our survival slightly more likely.
Ese Odi-Okanran 0I 00 00 II "The palm tree by the crossroads is carved by many a machete" and "Two people cannot sleep on a duiker hide" were the ones who cast for Olokun, on the day that Olokun was to suffer a loss. They said that someone would suffer a loss that year, and oh yes: the sacrifice would be two pigeons and 10.000 cowries. Then, after only a short time, Olokun's cow died, and she put the carcass underneath a shroud, just like she would have done with a human body. She instructed her familiy to spread the word that Olokun had died, and to tell the Awo's to come and cast Ifa, exactly like what would have happened had she really died. When the priests came they all cast Ifa but not one of them managed to discover the truth: all said that now Olokun was dead everything would be allright. These, one might say, were incompetent Awo's. Then Olokun's family, taken back with the Awo's failures, asked whether somewhere else might be an Awo left, a good one. They answered that only "Tail" was left. So Tail was invited, he cast his Ifa, and promptly declared that Olokun wasn't dead, but that she only had suffered a loss. Then Olokun came out of her hiding place and appointed Tail her personal Awo, because him being the only one who had told the truth. Tail swiftly determined Olokun's sacrifice: two goats, a gown and 50.000 cowries, in order not to suffer another loss. Olokun listened and made the sacrifice. Then she told all Awo's that, whenever they went out to divine, they always should have Tail with them.
And from that day on all Babalawo's have a flyswitch, made from a cow's tail, just like the Oni of Ife carries, with them. They all sang a song in praise of Tail: "I'm going home to get my Tail, for Tail is what the King of Ife carries." "When Olofin falls ill, we ask the Awo's to divine and speak about his illness" were the ones who cast Ifa, on the day that Olofin fell ill and asked the Awo's to divine and speak about his illness. "You will tell Olofin," the Awo's said to the messenger "that he must sacrifice his eldest servant to the main Iroko tree in his district, in order to get better and be whole again." The messenger ran home to Olofin, but having arrived there he deliberately garbled the message, and told Olofin that the Awo's had said that he should sacrifice his eldest son to the tree. Why? How could a thing like this happen? Well now, the Awo's had not known that the messenger himself was the eldest servant of Olofin; they simply had read the Odu, exactly like an Awo should. And the messenger, of course, could not be expected to ask Olofin for his own death, so his omission, his garbling of the message was only natural and human! So Olofin gave his eldest son to the Iroko tree while his wife was away, for women, as we know, are rather peculiar about these things. When mother returned home, she learned about what had happened. She immediately went to the Awo's to verify whether her eldest son really was the sacrifice! The Awo's, of course, replied that this wasn't what they had said. They informed the mother of having told the messenger that the eldest servant was the sacrifice. As fast as she could run the woman ran to the Iroko tree, she ran
over seven hills and through seven valleys. When she reached the seventh hill she saw her son being tied to the tree. The Iroko tree is known as Iroko Olojudo. She sang while she ran: "Reremide my son, wait for me, Reremide. It is not right to sacrifice my son to the Iroko tree, Reremide." Just when they were about to kill the son the woman reached the tree, and told the story, and the boy was set free. He clicked his fingers and shouted with joy, while telling his mother that he did not want ever to see his father again. While his mother knelt and begged, the young man flapped his arms, and changed into the Agbe-bird. He flew to the crown of the tree and sang: "The memory of my father's deeds against me, daily rings a bell with me." And until the present day Agbe-birds sing exactly this song. The ebo is: 4 snails, 780 cowries, some ewe from "leaf of preference" and "leaf of comfort", crushed in water, to thoroughly wash one's body with.
Ese Ogbe-Odi II 0I 0I II "Ogbedi, the sturdy one, Ogbedi, the very strong one; wrap it up and don't let the points stick out, take care that they don't stick out" were the ones who cast for Big Beast, who wanted to ask Grasshopper to help him on his farm. The same neighborly duty was required of Hen. And he asked Wolf. And he asked Dog. He asked Hyena and he asked the Hunter. He did ask Snake and also Walkingstick. And Fire too he asked.
He did ask Rain, he did ask Draught, and last of all he asked the tiny Drops of Dew. Big Beast had been admonished to sacrifice before, and he was told to stay away, to stay away from trouble, which Big Beast had solemly promised, but he came from a difficult family. Big Beast began a farm, and when the time of harvest came he went to Grasshopper, and said: "Friend, help me. Come within seven days and do your duty as a neighbor." Grasshopper answered: "Sure. But look: I have an enemy. And if you want that I come help you on your farm, then don't invite her: it is Hen. Don't ask her to perform her neighborly duty as well." Big Beast declared: "What? She with the pointed beak? I won't invite her, for there's nothing she can do." This being said Big Beast immediately went to Hen, and greeted her as follows: "Mother of many chickens, please help me on my farm, in seven days from now." Hen said: "Oh yes, I'll be there, but please, you shouldn't ask if Wolf will come also." Big Beast calmed her and said: "He with the blackened gums? I do not need him, for what can the gubber do?" This being said Big Beast immediately went to Wolf, and greeted him as follows: "Greetings, you silent stalker, husband of many chickens!" Pleasantly touched said Wolf: "Thank you!" and then Beast asked if Wolf would come to help him. Wolf said: "My friend, of course I’d help you, but for a small, a very tiny problem. Now you have asked me for this helping of my neigbor, I must confess that Dog is not a friend of mine."
Big Beast immediately said: "That Dog is worthless. That red-furred animal can do nothing for me. I won't invite him, even stronger: if he shows up I will not let him in!" This being said Big Beast immediately went to Dog, and greeted him like this: "Greetings friend Dog, big son of many barkers!" Dog asked: "What can I do?" Beast said: "Come within seven days and help me with my harvest." Dog answered: "Sure, it's nothing. I only want to ask you not invite my enemy Hyena, for we are not good friends." Big Beast said happily: "Him with the knobbly knees? He's useles. No, don't worry: he will not be my guest." This being said Big Beast immediately went to Hyena, and greeted him like this: "You fast and beautiful animal!" Hyena nodded: "Thank you!" and Big Beast took the clue: "I need your help, my neighbor, to help me on my farm." Hyena promised: "Sure. I'll be there, but please do me just a tiny favor, and don't invite the Hunter; he doesn't like me much." Big Beast then soothingly said: "That fellow with that bag? Why would I ask him, pray? He doesn't know how to work!" This being said Big Beast immediately went to Hunter, and greeted him politely. The Hunter said: "I thank you! What can I do for you?" Big Beast explained to him about the neighbor's duty, and Hunter said: "That's true, I'll come and help you, but then don't invite that slimy horror, you know, that awful Snake." "Of course not," Big Beast said,
"Why would I invite Snake? He cannot work, just crawl." This being said Big Beast immediately went to Snake, and greeted him as follows: "Greetings, oh sacred animal!" And Snake said pleasantly: "I thank you, and I will come honor your request. Only," he said, "please don't invite the Walkingstick. I'll come, if he don’t come, for sure." "Oh no," Big Beast said reassuringly, "That long thin one? He cannot help me, so he won't be on the list." This being said Big Beast went straight to Walkingstick, and greeted him politely: "Greetings, friend Walkingstick, killer of many snakes that never eats his prey!" "That's right!" said Walkingstick, "I thank you for your praise!" When being asked the Stick said: "Sure, my friend, I'll come. There is one problem though: I do not much like Fire, and I'd be very sad if Fire too would come." Big Beast sneered: "Who? That red one? I don't like him myself. I think he makes my body too warm, yes, much to hot. No no, I won't invite him." This being said Big Beast immediately went to Fire, and greeted him like this: "You who destroys with heat!" Fire said: "My friend, I thank you. What can I do for you?" Great Beast asked: "Come and help me, and do your neighbor's duty." Fire nodded: "I will come. But not if Rain comes too!". "Oh no," was Big Beast's answer, "Him with the many feet? He can be of no help. Don't worry: he won't come." This being said Big Beast immediately went to Rain,
and greeted: "Mighty flood!" "That's me!" said Rain. "What can I do for you?" "Please come and help me, friend, just within seven days." "Well sure!" Rain promised, "But not if Draught comes too! 't Would be the end of me!" Big Beast said soothingly: "That miserable dryness? I won't invite that one, for he would be no use." This being said Big Beast immediately went to Draught, and greeted him like this: "Oh Conqueror of floods!" Then Draught said: "Sure, I'll help you. And may Olodumare bless us far beyond those seven days." That’s all that Draught then said. And then Big Beast went visit the Drops of Dew, not knowing that these soft forces were his sacrifice, that this would make his offer valid. "Dear Drops of Dew, the child of great and pleasant wetness," Big beast said. Dewdrops answered: "I thank you," and was asked to come and help Big Beast. "I'll come," said Dew, "And may Olodumare save us!", but just like Draught he did not speak of enemies. And then the great day came. Grasshopper was the first, greeted by Great Beast with: "You who so nicely jumps." Grasshopper answered: "Thank you", and sat down on the floor. But then, good grief, Hen entered! "Hen, mother of so many," big Beast said greetingly, but Grashopper said uneasy: "I'll be in trouble now!" Hen did have different thoughts: "My prayers have been answered!" until the Wolf came in, greeted by Big Beast with: "Greetings you silent stalker,
husband of many chickens!" And Wolf, looking at Hen, said: "It'll be a pleasant day!" But then the Dog arrived who, looking at the Wolf, said: "Dinner has been served!" And then Hyena entered who said the same of Wolf, who cringeing with great fear wet Big Beasts well-swept floor. There was more fun to come, because now Hunter entered, fondling his great big gun while looking at Hyena. "I must now thank Ogun," said Hunter piously, "for this will surely be a very pleasant day." Then Snake arrived, and Hunter did try to hide himself: "Good heavens: I'm deadly scared of that fearsome Hunter!" Snake looked at Hunter hungrily, but then came Walkingstick. He looked at Snake and thought: "I'll beat him up quite soundly," but Fire coming in looked happy at the Stick. Next one was Rain, who had the Fire mighty worried, and then the Draught arrived who had no enemy. Then everybody stood and went out to the farm, for they were here to work, as Big Beast pointed out. They went: Grasshopper, Hen, Wolf, Dog, Hyena, Hunter, Snake and the Walkingstick, then Fire, then came Rain, then Draught, and Dewdrops was the last. There was no food, however, and after hours of working Hen took a bite of Hopper, and Wolf a bite of Hen. Dog then bit Wolf, Hyena took a big bit from Dog, the Hunter aimed his rifle and shot at the Hyena, himself felt Snake's hot poison,
and poor Snake in his turn got hit by Walkingstick. Then Fire set fire to stick and Rain extinguished Fire, then Rain was killed by Draught. The only critter left was soft and gentle Dewdrops, and Dew was very shocked. So Dew took over, cooling; soft, gentle drops brought peace upon the host’s big farm, cooled all the victims, more: Dew brought them back to life, and doing so restored the peace among the neighbors..
Ese Osa-Irete I0 II 0I II "If the one who sleeps alone also has the misfortune to sleep badly, only Olorun can wake him" were the ones who cast Ifa for the Stranger, on the day that Stranger went out into the fields of Eluju, to go and live there. They told him it would be easy for him to carry his loads to his new house. They told him to sacrifice in order to find someone who would do it for him, help him carry his load on his head. "Yes, yes," Stranger said, "but tell me: what might be the sacrifice?" The sacrifice is one hen, three thousand two hundred cowries, and ewe made of olusesaju, by squeezing its leaves in water, to bath in with soap, Stranger, oh Stranger in this land! Stranger carefully listened, and made the sacrifice. Then Stranger went off to the fields, preparing his load, but, looking left and right,
looking back and forth, everywhere he looked he saw no one to help him Then the Winds of Heaven came, took pity on Stranger who, after all, had offered correctly, and helped him to carry his load. He said: "This load is now Olorun's load, a dupe! Efufulele, therefor help me to place this load on my head, Efulele. Don't you know then, my friend, don't you realize then after all, that those having no humans to help them, must place all their trust in Olorun?" Don't you know that, my friend?
Ese Ofun-Oyeku 00 0I 00 0I We call this Odu also Ofun-Tena, which means Odu does press the Road, impresses and imprints, which means in turn that Ofun casts, Ofun makes divination. "Ofun, decked out with quite impressive cloths, that make him look like a big mountain's back" cast for the Elder Female Worshipper, to be exactly on the day that she was living both in poverty and pain. She took her hoe, went out to gather roots and lettuce. But was she going to the good, the right, the very best of places? "Oh yes, you are!" was the reply, "but make a sacrifice of pigeons, and a cutlass, and twenty six large bags of cowrie money. She listened, made the sacrifice allright, and trotted off towards her farm, with trust and confidence, for isn't the sacrifice what helps? Not making offers has never helped a soul. What would you say? Ain't that the truth, my friend? Arriving at the place
where she would gather firewood, she saw a dried-out trunk, the remnants of a tree. "Oh, well, that is good news! I'll dig it out and take it! It's good for a large fire," the Elder Women said. Straining her muscles she did pull the trunk out from the crusty earth, and ha!, what was beneath it? She took a closer look and saw a deep, dark hole, completely filled with money. Old Female Worshipper began to shovel money and totally forgot what she'd set out to do. It didn't matter though: from that day onwards she was a rich, a very wealthy person. She danced and sang and praised the group of Babalawo's that earlier that day had said: "Ofun, well-dressed; light comes on top of dark; the far side of the mountain", they were the one who cast for our protagonist, who went out to get firewood but found her wealth instead, went home a wealthy woman, immeasurably rich. She sang: "It's from Ofun that I gathered my riches, the hole was underneath a tree trunk: no one knew! I didn't know it either, but yet I found the treasure in Ofun's splendid house, and took it home with me. The journey was much shorter than I might have expected. This shorter journey, though, brought unexpected wealth. My trip was shorter, better, I did not loose but gain." Now he who knows the way to cast the chain of Ifa, he does not know the road to Ofa town as well. And he who knows the road to Ofa can't cast Ifa, so just make up your mind whichever of the two you will set course for: Ifa,
or Ofa. One of those. Empty is full where treasure can be found, go to the hole, the mountain. Be smart enough to choose, for no: you can't do both. Only for those who don't care where their trip will finish, it must be said that each and every road will do. But if you have a goal (also called destination) the finish is what matters: so wisely choose the road that takes you there. That's all. Ese Ofun-Odi
I0 0I 00 II "Ofun put a limit to goodness; Waragba, act fast in order for Ofun not to kill us!" was the one who cast for Olori-Oga, on the day that he limited his goodness to his own family only. The Awo's said that those who limit goodness to their own house, will never receive goodness themselves from anywhere outside. They said: "Sacrifice a pigeon, a sheep, plenty of kola nuts and 20.000 cowries, to give goodness a chance to finally enter your house". Ifa says that we should work, for we are far too heavily relying on those around us, and we abuse their goodness. Sure, being good for oneself is allright, but listen to Ifa and ask what exactly would be good for us. And if we don't find goodness within ourselves, we can search outside forever, and never find it. And so it happened exactly as the Awo's had said: "Ofun put a limit to goodness; Waragba, act fast in order for Ofun not to kill us!"
was the one who cast for Olori-Oga, on the day that he limited his goodness to his own family only. Ifa was cast for "It is not my fault", on the day that she refused to listen to Ifa. They instructed "It is not my fault" to sacrifice, they said that her sacrifice would consist of doing things she hated to do. "It is not my fault" immediately wept and complained heavily: "Wear a white headdress? Never! Learn how to cast the cowries? Never! Learning, studying, me?! No way. Never!" "It is not my fault" refused to make the required sacrifice. So madness came and took her into his tormented realm. For where Ifa cannot help because one does not listen and does not sacrifice, madness lurks. Making ebo is what helps people; not making ebo has never helped a human being. So count your blessings, and make sacrifice. "A ladder rests at both ends: one and on the ground, the other leans against the house; an insect stings with its lower body" was the one who cast Ifa for Odudua Aterigbeji on the day that he should make ebo, in order to call all children on this earth his own. The sacrifice was made. This is why all human beings are called Omo Odudua, that is: Odudua's Children..
Ese Ika-Odi I0 0I 00 I0
