Ogbe Ogunda

Ogbe Ogunda
Ogbe Eegun
Ogbe Suuru
Ogbe Iyonu

1. Ifa says that it foresees the Ire of abundant success and
prosperity for the person born by this Odu either during Ikosedaye
or Itelodu. Ifa says that this person has carried the Ori of
accomplishment and fortune from heaven. Ifa says that this person
has worked very hard in the past but their efforts have not yet
yielded any results. He/She needs not despair all his or her fortune
shall be consummated.

Ifa says that this person needs to offer ebo with all edible items
available at the time that this Ifa is cast. This person also needs to
procure some corn and guinea corn and give them to domestic
animals to eat. If these two steps can be taken, prosperity will be
guaranteed for him/her. On this, Ogbe-Iyonu says:

Eye abapa we
Eye abese we
Eye abiru wemu-wemu
Orisanla Oseeremagbo
Awon ni won lo oja Agunregejege
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Ijesa
A wa Awo de Iwonran
Nibi ojumo rere ti n mo o wa
Ago o Mesiada temi n mu s’odun n’Ife Ooye
Won l’omo eku lo gbe e lo
Mo ni omo eku ko to Ago o Mesiada temi i lo
Esu ode a de panpe
Ni yoo se elenini omo eku

Translation:

The bird with strong wide wings
The bird with powerful legs
The bird with a wagging tail
They were the ones that went to Agunregejege market
We searched and searched for a competent Awo
We could not find one
We searched for an Awo in Iliki land
And went to Ijesa land
And we even went to Iwonran
Where the good day dawns
My Mesiada costume which I normally used to celebrate the annual
festivals in Ife Oodaye
They informed me that rats had taken it away
I responded that no rat had the capability of using my Mesiada
costume
Those who set traps for rats
Will certainly be the slanderers against the rats

The Akapo was searching for a competent Awo who would cast Ifa
for him in order to find out his identity and better appreciate his
purpose on earth. He searched many places to locate a proficient
Awo but he could not find one. When he returned home, he was
looking for his Mesiada costume which he used to celebrate the
annual ceremony in Ife-Oodaye, but he could not find it. He made
inquiries and was told that rats were the ones responsible for his
missing costume. He cursed the rats for taking what was not theirs
and what was clearly beyond their capability to use. He said that
they would always meet their slanderers among hunters who would
set traps to kill them.
Eye abapa we
Eye abese we
Eye abiru wemu-wemu
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Iwonran
Won lomo eja lo gbe e lo
Mo ni omo eja ko to Ago Mesiada a temi i lo
Esu ode adegere
Ni yoo se elenini omo eja

Translation:

They informed me that the fish had taken it away
I responded that no fish had the capability of using my Mesiada
costume
Those who set nets and hooks for fish
Will certainly be the slanderers against the fish

True to the prediction of the Akapo, the rats met their deaths in
droves. After this, the Akapo set out on his search for a competent
Awo who would give him direction in life. He could not find one.
When he returned home, he could not find his Ago Mesiada again.
He made inquiries to find out who had taken the costume this time
around. He was informed that the fish had taken it. He said that no
fish in any lake, pond, stream, river, lagoon, or sea had the
capability to take and use his Ago Mesiada. After this, he cursed the
fish and said that those who bait hooks and those who use nets will
be their slanderers and will be the ones killing them in multitudes.

Eye abapa we
Eye abese we
Eye abiru wemu-wemu
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Ijesa
A wa Awo de Iwonran
Won lawon omo eye lo gbe e lo
Mo ni omo eye ko to Ago Mesiada a temi i lo
Esu ode adate
Ni yoo se elenini omo eye

Translation:

They informed me that the birds had taken it away
I responded that no bird had the capability of using my Mesiada
costume
Those who set ropes, cages, and bird-lime to catch birds
Will certainly be the slanderers against the birds

As soon as the Akapo put a curse on the fish, they began to meet
their doom in the hands of hook and trap setters. After this, he
retrieved his Ago Mesiada. He kept it at home and set out again in
search of an Awo who could help him find out his identity. Again, he
could not find one. He returned home only to find that his Ago
Mesiada was missing again. He made inquiries as to the
whereabouts of his costume and he was informed that birds were
the ones who took the costume away this time around. He
answered that no bird had the capability of taking or using his Ago
Mesiada. Those who took it received curses from him. He declared
that the kingdom of the birds would always meet their slanderers in
the hands of the bird-lime and cage trap setters.

Eye abapa we
Eye abese we
Eye abiru wemu-wemu
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Ijesa
A wa Awo de Iwonran
Won lomo eran lo gbe e lo o
Mo ni omo eran ko to Ago Mesiada a temi i lo
Esu ode ayinlasa
Ni yoo se elenini omo eran o

Translation:

They informed me that the beasts had taken it away
I responded that no beast had the capability of using my Ago
Mesiada
Those who shoot with rifles and spears at beasts
Will certainly be the slanderers against the beasts

The curse that the Akapo put on the heads of the birds made them
fall into the traps of bird-lime and cage setters. The Akapo retrieved
his Ago Mesiada and placed it back into his home and moved on in
search of a competent Awo who would guide him on the right path
to find, follow, and fulfill his destiny. He searched and searched but
could not find one. He returned home only to find out that his Ago
Mesiada costume had been taken away from where he had kept it.
When he made inquiries, he was told that the beasts were
responsible for taking it away. He declared that no beast had the
capability of taking away or using his Ago Mesiada. He cursed the
kingdom of the beasts and said that they would always meet their
doom in the hands of hunters who used rifles, spears, arrows,
javelins, clubs, and knives and so on.

Eye abapa we
Eye abese we
Eye abiru wemu-wemu
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Ijesa
A wa Awo de Iwonran
Won lomo eni lo gbe e lo
Mo ni omo eni nigbanteyin eni se
Mo ni omo eni yoo gbo ogbo oluyeeyetuye
Omo eni yoo gboo ogbo oluyeeyetuye
Omo eni yoo gbogboogbo
Omo eni yoo totooto
Omo eni yoo lalaala
Omo eni yoo bibiibi
Omo eni yoo rereere
Omo eni yoo fa’kun ola lale aye ja gberegede

Translation:

They informed me that my children had taken it away
I responded that my children are my future who will carry on when I
am no more
I pray for my children to live very long on earth
And to grow old and feeble
I pray for my children to grow very old
And live very long
And succeed in all departments of life
And give birth to so many ideas and children
And multiply in all aspects of life
And spread the chain of prosperity to all parts of the world

The beasts did not fare any better than the rats, the fish, and the
birds when the Akapo cursed them. The rifle shooter, the javelin
thrower, the spear thrower, the arrow shooter, and so on
continuously cut short their lives. The Akapo retrieved his Ago
Mesiada and brought it back to his house. He left again in search of
those who could help him find his destiny. He would from them
know how to follow and fulfill it. This time around, he was able to
find Eye Abapa we, Eye Abese we, and Eye Abiru wemuwemu.
They told him that even though the uninitiated ones had been
making jest of him and saying that he would never succeed in life,
he would be more successful than all those who had been
subjecting him to ridicule. He was told that his Odu Ogbe-Iyonu,
was the Odu of patience and perseverance. He was also told that
he would be blessed with children who would carry on after him.
They told him that this was the most important of all the riches and
prosperity. The Akapo was advised to offer ebo as explained above.
He was equally advised to show kindness and consideration to all
animals from that time onwards. He complied.

When he returned home, he realized once again that his Ago
Mesiada had been taken away. He made inquiries and discovered
to his everlasting joy, that his children were the ones who took it to
Ife Ooye in order to represent him when he was not around to
participate in the annual festival. The joy of the Akapo knew no
bounds. He was certain that even if he joined his ancestors that
very day, he had children who would carry on wherever he might
have left off. He prayed for the children. Soon after, he discovered
that most of the things which he had been doing without success,
he was now being successful in. Several avenues for
accomplishment opened for him and he took full advantage of these
opportunities. In the end, he succeeded beyond all imagination. All
those who had made jest of him turned round to bow to him. They
confessed that they never knew that Ogbe-Iyonu was an Odu that
could make anyone that successful in life.

Eye abapa we
Eye abese we
Eye abiru wemu-wemu
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Iwonran
Won l’omo eku lo gbe e lo
Mo ni omo eku ko to Ago o Mesiada temi i lo
Esu ode a de panpe
Ni yoo se elenini omo eku
Eye abapa we
Eye abese we
Eye abiru wemu-wemu
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Ijesa
A wa Awo de Iwonran
Won lomo eja lo gbe e lo
Mo ni omo eja ko to Ago Mesiada a temi i lo
Esu ode adegere
Ni yoo se elenini omo eja
Eye abapa we
Eye abese we
Eye abiru wemu-wemu
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Ijesa
A wa Awo de Iwonran
Won lawon omo eye lo gbe e lo
Mo ni omo eye ko to Ago Mesiada a temi i lo
Esu ode adate
Ni yoo se elenini omo eye
Eye abapa we
Eye abese we
Eye abiru wemu-wemu
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Ijesa
A wa Awo de Iwonran
Won lomo eran lo gbe e lo o
Mo ni omo eran ko to Ago Mesiada a temi i lo
Esu ode ayinlasa
Ni yoo se elenini omo eran
Eye abapa we
Eye abese we
Eye abiru wemu-wemu
A wa Awo titi
Awa o r’Awo
A wa Awo de Iliki
A wa Awo de Ijesa
A wa Awo de Iwonran
Won lomo eni lo gbe e lo
Mo ni omo eni nigbanteyin eni se
Mo ni omo eni yoo gbo ogbo oluyeeyetuye
Omo eni yoo gboo ogbo oluyeeyetuye
Omo eni yoo gbogboogbo
Omo eni yoo totooto
Omo eni yoo lalaala
Omo eni yoo bibiibi
Omo eni yoo rereere
Omo eni yoo fa’kun ola lale aye ja gberegede
Awon ogbe re o gbon o
Awon ogbe re o mo
Awon ogbe re o mo pe Ifa Ola n’Ifa a wa o

Translation:

They informed me that rats had taken it away
I responded that no rat had the capability of using my Mesiada
costume
Those who set traps for rats
Will certainly be the slanderers against the rats
They informed me that the fish had taken it away
I responded that no fish had the capability of using my Mesiada
costume
Those who set nets and hooks for fish
Will certainly be the slanderers against the fish
They informed me that the birds had taken it away
I responded that no bird had the capability of using my Mesiada
costume
Those who set ropes, cages, and bird-lime to catch birds
Will certainly be the slanderers against the birds
They informed me that the beasts had taken it away
I responded that no beast had the capability of using my Ago
Mesiada
Those who shoot with rifles and spears at beasts
Will certainly be the slanderers against the beasts
They informed me that my children had taken it away
I responded that my children are my future who will carry on when I
am no more
I pray for my children to live very long on earth
And to grow old and feeble
I pray for my children to grow very old
And live very long
And succeed in all departments of life
And give birth to so many ideas and children
And multiply in all aspects of life
And spread the chain of prosperity to all parts of the world
The uninitiated are not wise
They also lack knowledge
The uninitiated do not know that our Odu is the Odu of riches and
prosperity

Ifa assures this person that his/her success will surely come with
patience and perseverance. He/She also needs to show kindness
and understanding to all animals. His/Her greatest asset however is
his/her children who will carry on wherever he/she has left off.

2. Ifa says that the person for whom this Odu is revealed shall be
bestowed with a great honor and recognition in life. He/She
however will not be the only one considered for the honor but
He/She will be the one to receive it. Ifa urges this person never to
show impatience or anger. He/She must be patient at all times.
His/Her success lies in His/Her ability to persevere, be kind to all
people, not show anger or frustration and never contemplate
vengeance.

Ifa advises him/her to offer ebo with two rats, two fish, two pigeons,
two hens, two ducks, two guinea fowls, two roosters, and money.
After this, he/she needs to display patience and perseverance. On
this, Ifa says:

Ibinu o da nnkan fu’ni
Suuru ni baba iwa
Agba to ni suuru
Oun gbogbo lo ni
Dia fun Ina
To loun o j’oye Olonroro
Ebo ni won ni ko waa se o

Translation:

Anger amounts to nothing for one
Patience is the father of all good character
An elder who is patient
He is blessed with all the good things of life
These were Ifa’s messages for Ina, the fire
Who wanted to be installed as Olonroro, the illuminator
He was advised to offer ebo

Ina, fire, was a very ambitious person and he had every reason to
be. He was the eldest of those vying for the post of Olonroro, the
illuminator. Even the counselor of king makers felt that he deserved
the position. He had worked his way up with hard work and
determination. He felt that everyone ought to understand that it was
not an easy thing to do. He was fully determined to add color and
respect to the position. Consequently, he vowed that he would not
brood any form of nonsense, ignorance, stupidity, or carelessness
from any of his subjects. He must be accorded his full respect and
honor. He must also be given appreciable distance. He will not be in
a position where his subjects will think that they are free to do
whatever they liked. He simply would not tolerate such things. It was
better for them to understand the type of leader he was right from
the beginning. That is what he concluded to himself.

How would the day of the installation look like? How would he look
on that day? What type of clothing would he put on that day? The
issue of his other co-contestants was a non-issue for him. Why?
They were of no consequence. They did not possess the clout or
personality to contest him. His decision to go to the group of Awos
mentioned above was absolutely not because of them; rather it was
for him to determine how grand the day of his installation would be.

When the Awos consulted Ifa, Ogbe-Iyonu was revealed. They told
Ina that he was contesting for a position with other people. They told
him that he would be the one to be installed into that exalted
position. He was however cautioned to exercise patience and
constraint in dealing with his subjects, lest he lose the opportunity.
He was advised to listen to his subjects and tolerate them, even if
he noticed some excesses in them. He was urged to guard, guide,
and direct his subjects correctly. He was also told never to show
anger or impatience while dealing with them.

The Awos concluded by advising him to offer ebo with two rats, two
fish, two pigeons, two hens, two ducks, two guinea fowls, two
roosters, and money. Ina, looked at these Awos with unhidden
contempt. He felt they were trying to tie his hands behind him for his
subjects to insult him. This, he vowed, would never happen. He told
the Awos that they were advising him in how to be a weakling and
he would not be. Whatever they liked they could say or plan, they
would always meet him fully prepared. All their plans failed and he
started getting angry with them. He told them to never expect him to
come and offer any ebo as all their recommendations were based
on bias and fraud. He accused them of advising him in bad faith. He
stormed out of their home. That day, he torched the farm of the
Awos. Two of the king makers lost their homes. Some of this
subjects-to-be lost their farms, some lost their clothing, and some
lost their lives to the fire. When he was told, he retorted that they
lost their things due to their carelessness and stupidity. That was
the day that the king makers made up their minds to look for a more
suitable candidate. They concluded that Ina would not and could not
be the good, gentle, kind-hearted, and tolerant leader that they were
mandated to have by the citizens to search for.

Ibinu o da nnkan fun’ni
Suuru ni baba iwa
Agba to ni suuru
Oun gbogbo lo ni
Dia fun Oorun
Ti yoo j’oye Olonroro
Ebo ni won ni ko waa se

Translation:

These were Ifa’s messages to Oorun, the sun

Oorun, the sun, considered himself eminently qualified to occupy
the position of Olonroro. He even saw himself as more qualified
than anyone or anything created by Olodumare to assume the
position. There was nowhere his rays could not penetrate, even the
deepest part of the ocean. Who dared venture to contest the
position with him, he queried. He was so certain that anyone who
did would not only fail, but such a person would find himself to
blame. He was convinced that the king makers should use their
senses to bring the title to him and hand over all the paraphernalia
of office to him quietly, if they loved themselves. This title was
Olonroro, the illuminator and who illuminated better than him? Of
course, nobody could. He needed to assume the position in grand
style. That much he was certain of. He therefore needed to prepare
fully for the coronation day. But wait a moment, if not because of
insolent behavior, what was causing their delay? Did he need to
come and beg them to hand over what rightfully belonged to him?
Couldn’t the king makers use the little common sense they had left
in their heads? Couldn’t they apply what was left of their brains to
do the right thing? They must be taught a very bitter lesson. If the
king makers were a pack of fools, who selected them to their
various useless positions? The inhabitants of course selected them!
These fools who elected greater fools should also be dealt with in a
very decisive manner. He had no patience for such people. He
needed to plan well for his upcoming coronation. That was why he
went for Ifa consultation. During the consultation, Ogbe-Iyonu was
revealed.

The Awo told Oorun that he was eminently qualified for the position.
He however needed to offer ebo as stated above and he would also
need to exercise patience and restraint. Oorun was advised against
being provoked into anger. When Oorun heard this, he got so
annoyed that he lacked the correct words to describe the Awo. He
simply walked out and made a loud hiss. He intensified the sun’s
brightness and many crops began to fail. Many youths and adults
developed fevers and other types of ailments caused by febrile
conditions. Famine set in when all streams and small rivers dried
up. Several evil things happened in the land. The problems were
investigated and traced to Oorun. All the inhabitants, including the
king makers decided unanimously not to give Oorun the position.

Suuru ni baba iwa
Agba to ni suuru
Oun gbogbo lo ni
Dia fun Osupa Kirimu
Ti yoo joye Olonroro

Translation:

These were Ifa’s messages for Osupa Kirimu, the full moon

Nobody gave Osupa Kirimu, the full moon much of a chance. He
was neither as powerful nor as capable as Ina or Oorun. All that
kept him going was the simple fact that he meant well for the
people. He was sure that if he was installed as the Olonroro, the
people would prosper. He knew that there would be peace and
enjoyment in the land. How would he be able to prove that he was
worthy of the trust and confidence of the people? Given the
credentials of Ina and Oorun, where did he stand? If care was not
taken, would Ina and Oorun not crush him even before the day of
the installation? What did he need to be doing to avoid the wrath of
his more formidable co-contestants? These were the questions at
the back of his mind when he went for Ifa consultation. During
consultation, Ogbe-Suuru was revealed.

The Awo informed Osupa that he was contesting for a position of
honor and respect and that his co-contestants were more capable
than him. He was told that he needed to exercise patience and
perseverance in order to be installed into the royal position. He was
advised to never allow frustration or provocation to push him into
avoidable anger. They told him that there was no time that patience
could become too much; it could never be enough. He must
continue to exercise real love and understanding at all times, and if
this was done, having patience would become easier for him to
exercise. The Awo told him that it was one thing to have the
capability of doing something for someone but it was another thing
for people to put their trust in you for you to do it on their behalf. The
Awo said that his co-contestants were more capable them him but
the people did not trust or love them enough to hand over the
mandate to either of them.

The Awo advised him to offer ebo and the same materials that were
prescribed for Ina and Oorun were also prescribed for Osunpa.
Emphasis was also laid on having patience and self restraint.
Osupa offered the ebo that same day. As soon as he returned home
in the evening, he decided to show himself to the people. When the
moon appeared, all those who had found shelter under big trees,
under the roof of their homes, and beside the shadows of big hills
and so on decided to move out. They found the moon’s illumination
enough for them to see and at the same time, cool and comforting.
Esu Odara advised them to bring out their children to play outside in
the moon shine. They did. The children greeted the moon with joy
and enthusiasm. Esu Odara told the king makers and the other
elders in the land that it seemed to him that Osupa Kirimu had the
credentials to be installed as the Olonroro. Granted, he had no
power of illumination as great as Ina and Oorun, but his force and
power were very soothing, and it did not bring problems to anyone
and it allowed for relaxation. Esu Odara urged the elders to ensure
that the installation was done right away before the two trouble
makers returned to cause chaos and confusion.

That same evening, Osupa Kirimu was installed to the exalted
position of Olonroro. It was a spontaneous but unanimous decision.
Nobody complained except for Ina and Oorun because nobody had
any cause to do so. The ceremony was peaceful and without any
untoward event.

Suuru ni baba iwa
Agba to ni suuru
Oun gbogbo lo ni
Dia fun Ina
To loun o j’oye Olonroro
Suuru ni baba iwa
Agba to ni suuru
Oun gbogbo lo ni
Dia fun Oorun
Ti yoo j’oye Olonroro
Suuru ni baba iwa
Agba to ni suuru
Oun gbogbo lo ni
Dia fun Osupa Kirimu
Ti yoo joye Olonroro
Osupa nikan ni nbe leyin ti nsebo
A m’Osupa j’oye ire de
A m’Osupa j’oye Olonroro
A m’Osupa j’oye aye gun
Lasan n’Ina gboju
Ina o niwa ninu
Lasan l’Oorun gboju
Oorun o niwa ninu
A m’Osupa j’oye ire de
A m’Osupa j’oye aye gun

Translation:

These were Ifa’s messages for Ina, the fire
These were Ifa’s messages to Oorun, the sun
These were Ifa’s messages for Osupa Kirimu, the full moon
Only Osupa complied with the advice of the Awo
We have installed Osupa and all Ire has arrived
We have installed Osupa as the Olonroro
We installed Osupa and the world has become peaceful
In vain was the competence of Ina
Ina has no good character
Of no purpose is the capacity of Oorun
Oorun is not endowed with good character
We have installed Osupa and all Ire has arrived
We installed Osupa and the world has become peaceful
We have installed Osupa as the Olonroro, the illuminator

Ifa says that good character, patience, perseverance, and
understanding for the person whom this Odu is revealed will be
his/her credential that will see him/her into an exalted position in life.
3. Ifa foresees the ire of victory and accomplishment for the person
for whom this Odu is revealed. Ifa says that this person is right in
the midst of antagonists but it is from there that his/her success will
come from. Nobody and nothing can stop him/her from succeeding.
Ifa advises this person to offer ebo with one he-goat, 200 blades,
one long cutlass, and money. He/she must not allow anymore or
anything to intimidate him/her. On this, Ogbe-Eegun says:

Oteere n’ile n yo
Oteere n’ile n yo
B’ile ba yo l’ayoju
Ara ile eni nii se’ni pele
Biri l’oko n da
Yiyi l’aye n ye
Bee naa l’aye n se
Dia fun Oni-waaka
Ti yoo gbe’un ota labu
Ti yoo diakogun n lu omi

Translation:

The ground is melting
The ground is slippery
If the ground is too slippery (and one falls)
One’s house mate will commiserate with one
With suddenness does the boat capsize
In rotation does the world move
That is exactly the way the world acts
These were Ifa’s messages for Oni-Waaka, the crocodile
Who would grow to maturity and succeed in the midst of enemies
Who would become a great warrior in the waters

Oni-Waaka, the crocodile, was living his life in anxiety. He was right
in the midst of enemies. All the fish in the water, together with the
shrimp, the crabs, the crayfish, the lobsters, and so on, were all
after the life of Oni. They saw no reason why he should exist with
them in the water. They decided that he must be eliminated without
a trace and all the members of his household must also be
eliminated. They considered it an insult for Oni, who did not look like
them to have a space or stay with them in the water. It would be
better to remove the chaff from the grain. Oni was the chaff that
should be removed with ignominy.

Before long, the information filtered to Oni that all the fish, crayfish,
shrimp, lobsters, crabs, etc. were looking for him in order to
eliminate him. Consequently upon this, the Oni went into hiding but
how could he continue to live his life in hiding? What would he do in
order to overcome all those who were pursuing him? Why must they
think of his death when he had not wronged them in any way? How
would he be able to escape all the evil plans they hatched against
him? Would he live to tell the story? Would he overcome? These
questions led him to the home of the group of Awos mentioned
above for Ifa consultation.

The Awos made it clear to Oni that he was right in the midst of
enemies. He needed to ensure that his vulnerability was turned to
strength if he would survive. He was advised to offer ebo so that he
would turn invincible. Doing so was the only way that would enable
him to live, grow, and survive in the midst of his numerous enemies.
The Awos recommended for him to offer ebo with one matured he-
goat, 200 blades, one cutlass, and money. He complied. He was
also urged never to be afraid of anyone henceforth. He was told
never to allow anyone or anything to intimidate him no matter how
many they might be. He was told that he must conduct all his affairs
with self-confidence. With this advice, Oni returned to his home.

As soon as Oni got to his house, he went straight to sleep. That was
when Esu Odara went to work. Esu stuck the 200 blades that Oni
offered as part of the ebo materials to his body and stuck the long
blade of the cutlass to his tail. He further ensured that these blades
would not come off. By the time that Esu Odara completed working
on Oni, he had become totally invincible. Every part of his body had
become a lethal weapon. When Oni woke up, Esu Odara whispered
into his ear that he must never be afraid of anyone again. He must
face and confront all his enemies if they made any attempt to attack
him.

While the transformation process was going on in the life of Oni, his
enemies were having a very crucial meeting on how to attack and
kill Oni. They concluded that to snuff out the life of Oni. They must
storm his hiding place and bite and beat him to death. If that was
the plan, then what were they waiting for? They needed to move
against him immediately. They needed to crush this chaff instantly.
They then proceeded to move in the millions. The fish, the lobsters,
the shrimp, the crabs, the crayfish, and all the other co-conspirators
living in the water rushed into the hiding place of Oni. Their numbers
instilled fear into his mind. He was shaking and shivering all over.
They crowded him and they began to beat and bite him. He
continued to back away. That was when the voice of Esu Odara
rang in his head again and said, ”Oni, Do not be afraid of anything
or anyone. You must face and confront all your enemies if they
make any attempt to attack you!” That was when he charged! He
swung his tail and several fish, crabs, shrimp, lobsters, etc. were
divided into fragments. He swung his tail again and several more
died. By the time he swung his tail six times, hundreds of fish,
crabs, lobsters, shrimp, crayfish, etc. had met their untimely deaths.
They tried several times more to kill him but they were eventually
forced to run away. The fear instilled by Oni soon became the
beginning of wisdom for the conspirators. That was when they
decided that it would be better to leave Oni alone so that they would
not be experiencing avoidable deaths.
Oteere n’ile n yo
Oteere n’ile n yo
B’ile ba yo l’ayoju
Ara ile eni nii se’ni pele
Biri l’oko n da
Yiyi l’aye n ye
Bee naa l’aye n se
Dia fun Oni-waaka
Ti yoo gbe’un ota labu
Ti yoo diakogun n lu omi
O gbebo, o rubo
Ko pe ko jinna
E waa ba ni laruuse ogun

Translation:
The ground is melting

The ground is slippery
If the ground is too slippery (and one falls)
One’s house mate will commiserate with one
With suddenness does the boat capsize
In rotation does the world move
That is exactly the way the world acts
These were Ifa’s messages for Oni-Waaka, the crocodile
Who would grow to maturity and succeed in the midst of enemies
Who would become a great warrior in the waters
He complied
Before long, not too far
Join us where we offer ebo to ensure victory

Ifa says that this person shall overcome all his/her enemies no
matter how many they may be. He/She however needs to not run
away from them nor go into hiding because of their enemies.
He/She needs to stay right in their midst and express his/her
potentials. It is in their midst that he/she will succeed and attain self-
actualization.

4. Ifa says that the person for whom this Odu is revealed is an
Elegbe. He/she has heavenly peers who are very active in his/her
life. They give support, guidance, and encouragement to him/her on
every move he/she has ever made and will ever make. This is the
reason why he/she needs to identify with them, feed them, and
make them feel close to him/her on a regular basis. If this can be
done, he/she will continue to receive the support of his/her Egbe
until he/she reaches the very zenith of his/her ambition and destiny
in life.

Ifa advises this person to offer ebo with one matured he-goat and
money. After this, he/she needs to get one of his/her own complete
set of clothing, many types of edible fruits and food stuffs, and
drinks. All these items are to then be packed together and placed in
a big white bag. The bag will then be taken to the forest and hung
on the branch of a tree. On this aspect, Ifa says:

Gbogbo igi ka’wo s’orun
Ija Orisa ni won n gbe
Orisa n gbeja oko
Dia fun Mobolatan
Tii somo ara Akanjare

Translation:

All trees turn their branches toward heaven
They are all fighting the cause of the Deities
The Deities are fighting the cause of the vessels of destinies
These were Ifa’s messages for Mobolatan (I thought honor was
exhausted)
The child of Akanjare
She was advised to offer ebo

Mobolatan was a very successful woman. She had everything going
for her. She was relatively rich, happy, and ambitious. She
succeeded in her trading business. She also had a lovely partner
whom she believed would be her future husband. Most of her
friends envied her because of her good luck. Suddenly, everything
went downwards. Her business no longer thrived. She recorded
losses in her trading. Disagreement became the order of the day
between her and her fiancé. She became sad and desperate. What
was the cause of all these problems? That was exactly what she
went to the home of the group of Awos stated above to find out.

The Awos told her that her problems came about because she had
neglected her Egbe. They told her that her Egbe had all along been
responsible for her success and good luck. The Egbe had now
turned their backs on her because she had failed to acknowledge
them and had refused to identify with them accordingly. She was
advised to turn over a new leaf and align herself with her Egbe.

The Awos told Mobolatan to offer ebo with one matured he-goat and
money. She was also advised to get all edible fruits and food items
available at that time, together with one of her complete outfits. She
was told to place everything inside a white bag. She did. The bag
was taken to the forest and was hung on the branch of a tree. When
this was done, Mobolatan returned home. As soon as Mobolatan
offered the ebo and fed her Egbe, Esu Odara went into action. He
summoned all the heavenly Egbe of Mobolatan and showed them
what Mobolatan had brought for them. He said that Mobolatan went
to the extent of doing all of this for them because she appreciated
all the efforts of her Egbe as they had been giving her support,
encouragement, and assistance. He assured them that Mobolatan
offered ebo in appreciation of the support that Egbe gave to her. He
urged the Egbe to continue to support her because it would be a
shame if the Egbe withdrew their support or relent in their efforts.
After much deliberation, the Egbe agreed to continue to support
Mobolatan. They concluded that failure to continue to give her
support would be viewed by others as letting down someone who
was appreciative of their efforts. From that day forward, all the good
things which Mobolatan had in her life began to multiply in several
folds. She became wealthier, happier, more successful, and more
elevated. She was dancing and singing and saying:

Gbogbo igi ka’wo s’orun
Ija Orisa ni won n gbe
Orisa n gbeja oko
Dia fun Mobolatan
Tii somo ara Akanjare
O gbebo, o rubo
Nje bi o lowo lowo
Nibo lo fi t’ekeji i re si
Mobolatan omo ara Akanjare
Bo o bimo lemo
Nibo lo fi te’keji i re si
Bo o kole mole
Bo o nire gbogbo

Translation:
All trees turn their branches toward heaven

They are all fighting the cause of the Deities
The Deities are fighting the cause of the vessels of destinies
These were Ifa’s messages for Mobolatan (I thought honor was
exhausted)
The child of Akanjare
She complied
If you become very wealthy
Where are the gifts to your Egbe
Mobolatan, offspring of Akanjare
If you give birth to several children
Mobolatan, the offspring of Akanjare
If you erect several homes
If you are blessed with all Ire of life

Ifa says that this person shall receive the support and assistance of
all his/her Egbe in heaven. They will ensure that his/her succeeds in
life. That is why he/she needs to feed his/her Egbe on a regular
basis.

5. Ifa says that it foresees the ire of prosperity and boundless
opportunities for the person for whom this Odu is revealed. Ifa refers
to two people here. Ifa says that the two of them shall succeed
together.

Ifa says that it is not the work that these people are doing that will
make them great, but it will be through this work that they will meet
their success. Ifa warns the person who was born by this Odu either
during Ikosedaye or Itenifa never to eat egg at all. Consequently, all
eggs be they fowl eggs, guinea fowl eggs, turkey eggs, duck eggs,
partridge eggs, etc are taboo. All eggs laid by birds are taboo!

Ifa advises this person to offer ebo with two pigeons, two hens, two
guinea fowls, two roosters, and money. They also need to feed
Osoosi as appropriate. On this, Ifa says:

Igba nla kiribiti
Ifa nla kiribiti
Dia fun Ode Aye
A bu fun Ode Orun
Awon rejeeje nlo re’gbe ode
Ebo ni won ni ki won waa se

Translation:

The big calabash with a rounded base
And an inordinate gain feeds the ground
These were Ifa’s messages for Ode Aye, the hunter of the earth
And also for Ode Orun, the hunter of heaven
When both of them were going on a hunting expedition
They were both advised to offer ebo

Ogun was known as Ode Orun, while Osoosi was known as Ode
Aye. Both of them were hunters. Anytime the two of them set out on
a hunting expedition, they usually would spend 16 years before they
returned to their respective homes. During the 16 years there was
no forest on earth or heaven that they would not visit. All what they
were searching for was resounding success, but it eluded them.
One day, both of them met again for another hunting expedition.
This time around, they decided to consult Ifa in order to determine
their chances of success. Would they succeed? Would they have
something tangible to show for their efforts this time around? Would
they move up the socio-economic ladder? These were the
questions at the back of their minds when they approached the
group of Awos stated above for Ifa consultation.

The Awos assured both of them that they would not only succeed,
but their success would be known and recognized all over the world.
They were however informed that even though they would succeed,
there was the need for them to abstain from eating eggs. They were
also advised to offer ebo as stated above. The two of them offered
the ebo. A few days after, they set out on their journey. For 16
years, they were roaming the forests of the world and heaven. Yet,
they could not kill any game worthy of mentioning. On the last day
of their expedition, they stopped at the base of Ode Orun, the
hunter of heaven, Ogun. Both of them complained bitterly that after
offering all the ebo prescribed for them by their Awos, they could not
find anything in the forest to make them successful. Both of them
stood by the roadside to bid each other farewell. As they did this
and were about to disperse, they stepped on a small anthill. The
anthill caved in and behold, they found two giant eggs in the hole.
Each egg was the size of a pumpkin. They shared the two eggs,
one each, and said that they would go and show their oversized
eggs to their Awos. They also reminded each other that the eggs
must not be consumed because their Awos had warned them earlier
never to eat any egg at all.

When they got to their respective homes, Ode Orun, Ogun narrated
his story to this wife. He explained how they roamed all the forests
in the world and heaven without finding any game to kill. He showed
his wife the egg he had found right before he and Osoosi were
about to depart from each other. He said that the egg was nothing
but compensation for them by Olodumare since they did not bring
anything back to their homes, while they were gone for 16 years. In
view of this, he could see no reason why he should not eat the egg.
He instructed his wife to cook the egg for them to eat. The wife did
just that. They consumed the egg. It was the most delicious egg
they had ever eaten in their lives.

When Ode Aye, Osoosi got to his home, he too explained his
experience to his wife. He also showed his wife the egg. They
concluded that the egg must be kept somewhere safe until the next
day when he would go and show it to his Awos. That was exactly
what Osoosi did. He and his wife slept with an empty stomach on
that day. Very early the next morning, Osoosi went to where he kept
the egg in order to go and show it to his Awos. When he got there,
what he found was the biggest spectacle of his life. He found 3,000
bags of money neatly stacked in the room where the egg was. The
egg was placed gingerly on top of the money. Each bag contained
20,000 cowries! Osoosi became an instant success.

For 17 days, he continued to find 3,000 bags of money appearing in
his room. He set out to erect for himself, the biggest mansion ever
seen in the vicinity. It took him six full moons to complete this
project with over 250 people working day and night on the site.
When the project was eventually completed, it was the talk of the
whole community. They all confessed that they had never seen
anything of that magnitude before. Ode Aye became a celebrity.
One day, Ode Aye decided to pay his friend Ode Orun a visit. He
was convinced that his friend was also swimming in majestic
splendor as a result of the wealth which he too must have been able
to make through the mysterious egg. Ode Aye considered his friend
more imaginative and more artistic than him. For this reason, he
concluded, he must have designed a palace that would be more
spectacular and more befitting. Ode Aye was very eager and
curious to see what his friend had done with his own wealth.

When Ode Aye saw Ode Orun, he was totally disappointed! He met
him still patching his old clothes in the shoulder and buttocks. His
old house had almost collapsed and was totally unrepaired. What
went wrong? Where were his friend’s riches? Why was he hungry-
looking and un-kept? Why were his wives dressing themselves in
old rags? Why were most of his children completely naked? Why
had the situation not changed for the better? Why? Why? Why? He
explained to Ode Aye that he and his family had eaten the egg.
When he learned that Oba Aye’s egg had brought him riches and
affluence, he regretted ever eating his own egg. He lived with this
regret for a long long time!
Igba nla kiribiti
Ifa nla kiribiti
Dia fun Ode Aye
A bu fun Ode Orun
Awon rejeeje nlo re’gbe ode
Oba Aye nikan ni nbe leyin, ti nsebo
Oba Aye nikan lo rubo apesin
Oba Orun i ba tete mo
I ba waa fowo s’arufin ebo
Ero Ipo, ero Ofa
E wa ba ni bola
E waa wo’re o

Translation:
The big calabash with a rounded base

And an inordinate gain feeds the ground
These were Ifa’s messages for Ode Aye, the hunter of the earth
And also for Ode Orun, the hunter of heaven
When both of them were going on a hunting expedition
They were both advised to offer ebo
Only Oba Aye (Osoosi) complied with the directives of the Awo
Only Oba Aye offered ebo and succeeded
Had Oba Orun known
He too would have offered ebo to succeed
Travelers to Ipo and Ofa towns
Join us in the midst of accomplishment
Come and behold all Ire in life

Ifa says that the person for whom this Odu is revealed shall
succeed only if he/she offers the prescribed ebo and at the same
time heeds all the warnings of the Awos.

6. Ifa advises the person for whom this Odu is revealed not to get
angry over any issue and they need not be unduly sensitive to their
rights. This person is advised to understand that it is not all insults,
abuses, condemnations, humiliations, or ridicules that one needs to
shake off or avenge in life. Ifa urges this person to let things go by
being silent and enduring in the face of humiliation or intimidation.

Furthermore, Ifa says that it forsees the Ire of prestige, honor, and
progress for the person whom this Odu is revealed. Ifa says that
he/she shall be highly elevated and respected for his/her resilience,
patience, and hopefulness. Ifa advises this person to offer ebo with
two pigeons, two hens, and money. He/she also needs to be
patient, meek, and calm in the face of turbulence and intimidation.

On these aspects, Ifa says:

Igbo etile oun egbin
Yara ajumosun oun Iya
Yara ajumosun itale nii je
Dia fun Mako’se
A bu fun Mako’ya
Awon mejeeji nsunkun owo awon o ba’re
Ebo ni won ni ki won se

Translation:

The forest close to the town is filled with filth
And the common room which many sleep in is full of afflictions
The common room is known for harboring a lot of grubs
These were Ifa’s declarations to Makose, Do not challenge your
tribulations
The same was also declared to Maloya, Do not challenge your
suffering
When both of them were weeping that they had not secured any ire
of life
They were advised to offer ebo

Enough is certainly enough, Makose declared! He must put an end
to all these unwarranted and undeserved tribulations. He must show
them that he knows his rights and that he equally knows how to
claim them. Why must he allow people to freely and willingly trample
upon his fundamental rights, he queried. Mokose was a farmer. He
was very strong and he worked tirelessly in order to become a great
and respected person in the society. Much as he strived, they would
not let his efforts translate into success. He was sure of a bountiful
harvest that year. He had already been celebrating his success in
advance. When only two weeks remained for him to start harvesting
his crops, something terrible happened in the community. The
community had captured three people in the next community. They
thought that they were from another hostile community. All the
entreaties of the three people fell on deaf ears. They were
manhandled when they demanded to be taken back to their
community. In the end, two of them died and the third one was
badly injured. The injured person managed to escape and return to
his own community but he was at the brink of death. He narrated his
ordeal and the community raised a high-power delegate to protest
the killings. They headed for Oyo to lodge their protest. The culprit
community began to panic. In the end, the judgment was for the
culprit community to pay reparations for the violation of the
community. In the end, the farm of Makose was handed over to the
victim’s community as compensation.

Makose not only lost his farm, but his crops, and his hard work and
dreams of becoming a successful man that year were gone. Why
must it be his own farm, out of all the farms in the community that
was handed over to compensate other people? This incident made
him and all the members of his family to experience untold suffering.
His wife insulted him endlessly. She called him a good-for-nothing
husband who would not protect the interest of his own family. The
explanation that it was to avert war and uprising in his community
fell on deaf ears.

As if that was not bad enough, Makose was equally mandated to
ensure that the crops on his farm were skillfully harvested and
handed over to the victim’s community. Makose’s wife considered
this like rubbing pepper into an open wound. She screamed at her
husband not to take this. He must not lift a finger to do anything on
the farm. He must show that he was not a fool. He must demand for
his rights over the matter. In fact, he must fight to take back his
farm. He must not hand the farm over. If they want compensation
for any reason, they must look for another farm. The cheating was
just too much, she cried.

This was exactly the reason why Makose went for Ifa consultation.
He wanted a clear guide on the direction to take on the matter. He
wanted to be sure that he was doing the right thing and taking the
right step on whatever decision he took. His wife advised him to
travel far beyond a land where he was not known in order to get an
unbiased interpretation. That was what he did.

The Awo told him that he felt cheated and frustrated and that he
thought people had trampled upon his rights and privileges. The
Awo told him that even though this was true, he however needed to
exercise restraint and perseverance. He must not take any step that
would challenge the constituted authorities in his community. He
was urged to abide by all the instructions and directives of the
authorities. He must also continue to exercise patience in the face
of apparent provocation. He was also advised to offer ebo as stated
above. He did. Before he got back home, he was fully determined to
abide by the directives of his community. He felt that doing the
above was a great sacrifice (ebo) for his community in order to avert
the untold hardship of war and uprising. That was exactly what he
did when he returned home to the surprise and admiration of
everyone.

In the case of Makoya, he was even slapped and kicked. His
clothes were torn and he was made to trek from the market place to
his home naked. Why? He met two groups fighting in the market
place. He tried to resolve their differences for them. They refused to
listen and they continued with the fight. Dangerous weapons were
freely used but Makoya continued to look for peace. One of the
combatants saw a thorny branch and carried it in order to use it to
hit and break the skull of his opponents. Makoya wrestled the wood
stick out of his hands. That was his offense. The fight stopped
abruptly. Both parties confronted him and accused him of being
one-sided. He was slapped repeatedly. He was kicked and pushed.
He was thrown on the ground many times. His clothes were torn
into shreds. He was made to trek naked from the market-place to
his house. When they led him to his home, all the occupants, his
three wives, children, brothers, and sisters, and other relatives were
chased out of the house and they were not allowed to take out
anything. They whole compound was razed to the ground.

Those who saw this incident or heard of it were totally enraged.
They urged Makoya to take up the matter at the highest level. Some
said that they were ready to assist him to revenge the dastardly act.
This act must be avenged, if not for himself then for the sake of all
the members of his family who were subjected to pain and agony in
an unjust and unjustifiable manner. In order to take appropriate
action, his wife and children advised him to first of all go for Ifa
consultation on the matter. He was urged to do whatever Ifa
recommended for him. They told him that even though it was a clear
case of unprovoked assault and intimidation, Ifa knew best and
would guide the family better than any human being could. That was
why Makoya went for Ifa consultation. What should he do in the face
of this cheating and provocation?

The same Awos were consulted. They told Makoya that it was
glaring that he had been provoked, insulted, assaulted, and
intimidated, but he however needed to show a high level of maturity
by leaving everything in the hands of Olodumare. He was also
advised to continue to do good to everybody and for him to wave
the incident to the back of his mind. He was assured that Ifa and
Olodumare would surely compensate him as appropriate. He was
also advised to offer ebo as stated above. He complied.

When he returned home, everybody was expecting him to start his
own war against those who touched his compound and humiliated
him in public. Instead, they realized to their surprise that he
extended the hand of love and fellowship to them. Those who heard
of this considered him a big fool. Before long, both Makose and
Makoya became the laughing stock in their community. If anyone
did anything that they thought must be avenged, they would tell
them not to be as foolish as Makose and Makoya. Both of them
were not perturbed in any way. Their response had always been
that what happened to them and their responses to those incidents
were beyond human comprehension. Everything was in the hands
of their creator. They had drawn their authority to act the way they
did from Ogbe and Ogunda.

Three years after all of these incidents, the community was involved
in a very serious crisis. Several people suffered. The crisis extended
to the neighboring communities. All the leaders in all the affected
communities would find no solution to the problems, much as they
tried. In the end, some of the leaders in the neighboring
communities put their heads together and came to the conclusion
that if anyone could solve this problem, it must be someone who
has the patience, perseverance, and resilience to make peace in
the face of provocation. They reasoned that out of the over 20
communities involved in the crisis, two names readily came to mind
as those who could bring peace back into the communities. These
people were Makose and Makoya. They were promptly contacted.

They were given all the free hands and support that they would
need to find a solution to the problems. The two of them set out to
work. Two months later, peace returned to all the communities
thanks to Makose and Makoya. They became celebrities. In the
end, the communities resolved that a parcel of fertile land that was
10 times bigger than the farm land that Makose lost must be given
back to him as a token of appreciation. It was also decided that the
farm land must be cleared, weeded, planted, and harvested for him
for five years by the community. In the case of Makoya, his
compound was extended four times bigger than its original size. All
the houses therein were reconstructed and more buildings were
added to it for him by the community.
Igbo etile oun egbin

Yara ajumosun oun Iya
Yara ajumosun itale nii je
Dia fun Makose
A bu fun Makose
Awon mejeeji nsunkun owo awon o ba’re
Ebo ni won ni ki won se
Won gb’ebo, won ru’bo
Ko pe ko jinna
E waa ba’ni ni womo ire gbogbo
Nje ma ko’se o
Ki o si ma ko’ya
Mako’se-Ko’ya
Ko o ma da’re wonyi un

Translation:
The forest close to the town is filled with filth

And the common room which many sleep in is full of afflictions
The common room is known for harboring a lot of grubs
These were Ifa’s declarations to Makose, Do not challenge your
tribulations
The same was also declared to Makoya, Do not challenge your
suffering
When both of them were weeping that they had not secured any ire
of life
They complied
Join us in the midst of all ire of life
Please do not challenge your tribulations
And do not challenge your sufferings
Do not challenge both your tribulations and sufferings
So as to not lose all the Ire of life

Ifa says that patience and perseverance can never be excessive,
they can only be inadequate. Ifa advises the person for whom this
Odu is revealed to exercise patience and resilience in the face of
provocation and intimidation. There is where success and
recognition lies for him/her.

7. Ifa advises the person for whom this Odu is revealed to offer
ebo in order to avert an untimely and premature death. Ifa advises
this person to show caution and meekness at all times. He/she
needs to understand that we are all the eggs of Olodumare who are
placed on this earth to hatch and manifest our destiny. He/she must
never consume eggs in his/her life. It is a serious taboo for him/her
to do so. Ifa also says that a hen is incubating eight eggs where this
Odu is revealed during Ifa consultation. If this is so, the hen,
together with the eight eggs must be removed from that house
immediately. Four of the eight eggs need to be boiled while the
remaining four will be left raw. The fowl needs to be sliced open
from the chest to the abdomen with a sharp knife. The heart of the
hen will then be removed and the eggs will be placed inside a pot
and a lot of palm-oil should be added to it. This will then be given to
the elders of the night. Alternatively, if there is no hen that is
incubating where this Odu is cast, then a hen and eight fresh eggs
should be procured and prepared as stated above.

Ifa explains in this Odu, especially in this particular stanza, the
reason why people die and why death does not follow any seniority
pattern. Iku, death, may leave the grandparents, the parents, and
then snatch away all the children while in their youth. The elder
siblings may live up to 100 years while their younger brother or
sister might have died while he/she was just 13 years of age. The
husband may die at the age of 36 while the wife may live past 95
years on earth and so on. In this Odu, Ifa says:

‘Mode kekere nfe ‘binrin Ogboni
Won gbo, won o gbodo wi
Gedegede won o gbodo fo
Dia fun Iku
A bu fun Oosanla
Won ntorun bo wale aye

Translation:

A youth is having a secret love affair with the wife of an Ogboni
Elder
They heard of it, but they must not say anything
Even the consequence of doing so must not be pronounced
This was Ifa’s message for Iku, Death
And also for Oosanla, Obatala
When coming from heaven to earth

Iku, Death and Obatala were mandated by Olodumare to go to the
planet earth and continue the work of ensuring that the planet was
made suitable for human habitation. When they were about to
proceed, Olodumare gave them eight fresh eggs, four for Iku and
the remaining four for Obatala. As soon as they arrived on earth, Iku
gave his own eggs to Obatala for safe keeping. He told Obatala that
he wanted to walk to every part of the planet in order to see for
himself, what was actually there. When he left, Olodumare
instructed Obatala to boil his own eggs. He did. He was also
instructed to remove the shells from the eggs. He also did. After
this, Olodumare told him to close his eyes and throw the shells all
around him. He did. By the time he opened his eyes, he saw to his
surprise that the food items had begun to grow on the planet. The
food was of different varieties: yam, millet, maize, guinea-corn,
cocoyam, potatoes, sweet potato, etc.

When these food items were ripe enough for harvesting, the eggs
belonging to Iku began to burst open. As they did, human beings
began to emerge from the eggs in pairs, a male and female. As they
were coming out, they began to inhabit the planet and they were
living on the food that had been harvested by Obatala, which was in
turn made possible by the egg shells that Obatala had thrown and
spread round the planet. It took Iku over 400 years before he
returned. When he came back, he was totally surprised to find
several people inhabiting the planet. He demanded from Obatala to
explain to him what really happened in his absence. Obatala told
him everything. In his response, Iku said that all the human beings
on earth belonged to him. Consequently, he would take all of them
away on that very day. Obatala disagreed with him by saying that it
was from his own eggs that they were being fed and nurtured. This
led to a heated argument between the two Irunmole. In the end,
they decided to take the matter to Olodumare for adjudication.

Both of them narrated their sides of the story to Olodumare. In his
own judgment Olodumare told Iku that even though all living beings
on earth belonged to him in the end, he however was not allowed to
take them all away at once. Iku was allowed to go to the planet
earth and take away whoever pleased him and at any time that
pleased him, but not all of them at once. That was when both Iku
and Obatala left the presence of Olodumare and returned to their
respective places of abodes. From that time onwards, death
disregarded whether anyone was old or young before snatching
them away. Iku snatches away whoever he likes at any time that
soothes his fancy. This is why human beings need to offer ebo
regularly to postpone the period that Iku will arrive to take them
away.
‘Mode kekere nfe ‘binrin Ogboni

Won gbo, won o gbodo wi
Gedegede won o gbodo fo
Dia fun Iku
A bu fun Oosanla
Won ntorun bo wale aye
Won gb’egbo, won ru’bo
Kope ko jinna
E waa wo’fa ojoun nni bo tin se

Translation:

A youth is having a secret love affair with the wife of an Ogboni
Elder
They heard of it, but they must not say anything
Even the consequence of doing so must not be pronounced
This was Ifa’s message for Iku, Death
And also for Oosanla, Obatala
They complied
Come and see how the Ifa that was cast on that day has manifested

Ifa says that even though the person for whom this Odu is revealed
cannot escape death completely, it can atleast be postponed for
him/her until he/she gets to his/her old age before experiencing the
inevitable reality of death.

8. Ifa assures the person for whom this Odu is revealed that
he/she shall succeed and shall be victorious in life. Ifa says that
he/she is feeling apprehensive over something. He/she needs not
be because Ifa says that he/she shall overcome all their problems.
He/she shall prosper where others have experienced problems.
He/she shall experience gains where others will experience losses.

Ifa warns the person for whom this Odu is revealed not to engage in
alcohol intake because it is not good for him/her. It will reduce their
chances of having success in life. They can however use alcohol to
feed Ifa and other divinities. Ifa further advises this person to offer
ebo with three pigeons, three roosters, plenty of alcohol, and
money. He/she also needs to feed Ifa with plenty of alcohol. On this,
Ogbe-Iyonu says:

Sakiti Awo Onisaki
Dia fun Onisaki
Omo Ogun o roke
Jagan n jangan, Jannganteele
Dia fun Ogbe
Ti yoo maa sowo ijakadi kari aye
O de’le Alara
O da Alara
O pa Alara
O de’le Ajero
O da Ajero
O pa Ajero
O de’le Owarangun Aga
O da Owarangun Aga
O pa Owarangun Aga
O wa ngb’ogun lo sile Elegun-Majo

Translation:

Sakiti, The Awo of Onisaki, the Oba of Saki Town
He cast Ifa for Onisaki
Offspring of Ogun devotees who cannot mold ivory
Jangannjangan and Jannganteele
Who would engage in the profession of wrestling the world over
He got to the palace of Alara, the Oba of Ilara moki
He threw down Alara
And killed Alara
He went to Ajero, the Oba of Ijero-Ekiti
He defeated Ajero
And killed Ajero
He went to the palace of Owarangun-Aga, the Oba of Ila-Orangun-
Aga
He defeated Owarangun-Aga
And killed Owarangun-Aga
He was then going to wage war on Elegun-Majo, the Oba of Ajase
Elegutan-Majo was advised to offer ebo

Elegun-Majo could neither eat nor sleep. He was full of
apprehension. He lost interest in everything and anything. All what
he was doing was counting the days he had left to live. He realized
however that when he used his two hands and fingers to count his
days left on earth, some of his fingers were left uncounted! He
realized to his utter regret, that he had less than 10 days left to live.
This made him very irritated with everyone around him. Any sound
made by anything or anyone was being interpreted in his brain as
the approach of death to his palace. He would snap at anyone or
anything who made a noise.

Why was he so scared and irritated? It was because of Ogbe, the
wrestler. Ogbe had earlier engaged Alara in a duel and threw Alara
down and killed him. Not only this, he confiscated all his belongings
and consumed them! When he got to Alara’s palace, he shouted at
the top of his lungs saying,” Sute!” Alara responded with “Sute!” and
the duel started. Within a twinkle of an eye, Alara was thrown down
and was stone dead.

Next, Ogbe went to Ajero and shouted his usual challenge to have a
duel,”Sute!” Ajero responded with “Sute!” Ajero was thrown down
and was killed. All his properties were swallowed by Ogbe.
Owarangun was next. He too was killed and all his belongings were
consumed. All crowned rulers and merchant heads challenged were
defeated. They were all killed and their belongings were confiscated
and consumed. That was when Ogbe declared that Elegun-Majo
would be his next opponent and victim. That was why Elegun-Majo
was counting how many days remained for him to stay alive on
earth. He knew that the day when Ogbe arrived to challenge him to
a fight would be his very last day on earth. He felt that his own could
not be an exception since all those who had earlier been challenged
into a duel had been defeated, killed, and their properties
confiscated and swallowed by Ogbe.

When only three days remained for Ogbe to arrive in Elegun-Majo’s
palace, he remembered that he needed to try all avenues to protect
himself and conserve his life. That was when he made up his mind
to go for Ifa consultation. He realized that with Ifa, his own case
could be an exception after-all. The more he thought about it, the
more convinced he became. Off he went to the home of the Awos
mentioned above. Would he be able to defeat Ogbe? Would he live
beyond three days? Would he live until his old age and live to tell
his own story? In short, would his own case be an exception?

The Awos assured Elegun-Majo that even though he was highly
apprehensive, he had nothing to worry about. He was told that he
could defeat Ogbe without breaking a sweat. He was told that all he
needed to do was to keep cool and calm, offer ebo, and procure a
lot of alcoholic drinks and food. All these Elegun-Majo did. The
Awos offered ebo for him and told him to go back home and get all
the items ready. He complied. On the day that Ogbe was expected
to arrive at Elegun-Majo’s palace, Elegun-Majo instructed his
household to prepare pounded yam meal that would be sufficient for
100 people. The household was also instructed to get alcoholic
drinks for 200 people. All these items were provided when Ogbe
arrived, he shouted at the top of his lungs saying, “Elegun-Majo
Suteee!” Instead of responding with “Sute!” for the fight to
commence, Elegun-Majo told Ogbe to eat and drink first before they
engaged in a duel. Ogbe was taken aback. Nobody had ever
offered him food and drink before the commencement of any duel
before. He decided to eat the food, and drink the alcohol that
Elegun-Majo had provided for him before he would defeat and kill
him. He sat down to enjoy the meal. As he was eating, so also was
he drinking the alcohol. He ate and drank until he became totally
drunk. He went into a stupor. Esu instructed Elegun-Majo to
continue to give him alcohol. He did. In the end, Ogbe fell asleep
and before long he began to snore.

It was at this stage that Esu Odara instructed Elegun-Majo to go
and wake Ogbe up and challenge him to a duel. As soon as Elegun-
Majo woke Ogbe up, he fell down and went back to sleep. He was
then woken up again but with force. He started to fight, but soon
began to vomit. He vomited all the items which he had swallowed in
the homes of all those whom he had earlier defeated and killed into
Elegun-Majo’s palace. From morning until the next day, he
continued to vomit. At last, he fell down totally exhausted. Elegun-
Majo went to challenge Ogbe to a duel. Ogbe responded that he
was too tired and worn-out to fight. Elegun-Majo told him that if
Ogbe could not fight anymore, Ogbe should leave and go away.
Ogbe responded that he had nowhere to go anymore. All that
remained was for him (Ogbe) to stay with Elegun-Majo to help
protect him and re-organize his life. That was exactly what
happened. Elegun-Majo was happy. He lived to witness his old age
and to tell his story.
Sakiti Awo Onisaki

Dia fun Onisaki
Omo Ogun o roke
Jagan n jangan, Jannganteele
Dia fun Ogbe
Ti yoo maa sowo ijakadi kari aye
O de’le Alara
O da Alara
O pa Alara
O de’le Ajero
O da Ajero
O pa Ajero
O de’le Owarangun Aga
O da Owarangun Aga
O pa Owarangun Aga
O wa ngb’ogun lo sile Elegun-Majo
O gbebo, o rubo
Nje Eegun n jo o
Eegun n yo
Eyin o mo pe owo nini l’egun n lo

Translation:
Sakiti, The Awo of Onisaki, the Oba of Saki Town

He cast Ifa for Onisaki
Offspring of Ogun devotees who cannot mold ivory
Jangannjangan and Jannganteele
Who would engage in the profession of wrestling the world over
He got to the palace of Alara, the Oba of Ilara moki
He threw down Alara
And killed Alara
He went to Ajero, the Oba of Ijero-Ekiti
He defeated Ajero
And killed Ajero
He went to the palace of Owarangun-Aga, the Oba of Ila-Orangun-
Aga
He defeated Owarangun-Aga
And killed Owarangun-Aga
He was then going to wage war on Elegun-Majo, the Oba of Ajase
Elegutan-Majo was advised to offer ebo
He complied
Now, Elegun is dancing
And Eegun is expressing joy
Don’t you know that Eegun is spending newly acquired money

Ifa says that the person for whom this Odu is revealed shall have
cause to sing and dance and be merry. He/she shall also live long
to narrate his story.

9. Ifa says that the person for whom this Odu is revealed shall live
long on earth. Ifa foresees the Ire of long life for him/her. He/she
shall live to become an elder statesman who shall be telling stories
to the youth. Ifa recommends that this person adorn his/her neck
with ide beads at all times. If this is done, all the delegates of Death
will run away from this person and will allow him/her to live until
his/her old age.

Ifa also advises this person to offer ebo with one matured he-goat
and money. He/she also needs to feed Ifa with a hen or she-goat.
On this, Ifa says:

Owerere
Owerere
Dia fun Orunmila
Tii yoo lode b’omo re l’orun
Ntori Iku

Translation:

Owerere
Owerere
They cast Ifa for Orunmila
Who would adorn the necks of his children with ide beads
For protection against death

Those who were old enough to die and those who were not were
being snatched away by death. Some people would die and several
others living around him/her would breathe a sigh of relief, while
several others would die and the whole society would be thrown into
mourning. The unfortunate part however was that it seemed that the
very righteous ones were being cut down in their prime while the
wicked good for nothing ones were being left to live until their old
age!

Orunmila observed that his own followers and children were many
on earth. They must not be allowed to be part of the victims of
untimely death on earth. Consequently, he decided to take decisive
steps in order to ensure that his own followers and children were
protected against, and spared from all forms of violent or untimely
death. That was the reason why he went for Ifa consultation.

Orunmila was told that there were too many uncertainties and
threats on earth. He was assured that his own children would
however be spared from all these things. The Awos told him to offer
ebo as stated above and at the same time, he needed to put Ifa
beads on the necks of all his children. He complied. As soon as
these things were done, all evil spirits and negative elementals
moved away from all the followers and children of Orunmila. They
began to live to their old age. If any of them failed to wear the Ifa
beads and anything untoward began to happen to them, as soon as
appropriate ebo was offered and the Ifa beads were put round their
necks, the evil elementals responsible for the problem would
disappear from their lives and he/she would find his/her life
returning to normalcy.
Owerere
Owerere
Dia fun Orunmila
Tii yoo lade b’omo re l’orun
Ntori Iku
O gbebo, o ru’bo
Nje owere la n ja un
Iku ku pa’wo to lade b’orun
Owere la n ja un
Arun kii s’awo to la’de b’orun
Owere la n ja un
Ibi kii s’awo to la’de b’orun
Owere la n ja un

Translation:
Owerere
Owerere
They cast Ifa for Orunmila
Who would adorn the necks of his children with ide beads
For protection against death
He complied
We are all struggling, all of us
Death will never kill an Awo who has adorned his neck with Ifa
beads
Affliction will never affect an Awo who has adorned his neck with Ifa
beads
No evil will ever affect an Awo who has adorned his neck with Ide
beads

Ifa assures the person for whom this Odu is revealed that he/she
will live to his/her old age. He/she will not be affected by the
vagaries of life. He/she shall also be happy and content in life.
He/she will enjoy his/her life to the maximum.

10. Ifa foresees the Ire of Victory over Adversary for the
person for whom this Odu is revealed. Ifa says that he/she shall
overcome all his/her enemies and evil elementals. Ifa assures
him/her that no matter how many these adversaries may be, he/she
shall be triumphant. He/she shall have cause to celebrate his/her
sweet victory over all obstacles.

Ifa advises this person to offer ebo with one matured he-goat and
money. After this, he/she needs to get a bunch of fresh sawerepepe
leaves, pound them into fine paste, and mix the paste with soap for
bathing every day. If these two steps can be taken, then he/she
shall overcome all his/her foes, both physical and spiritual. On these
two aspects, Ifa says:

Kinni mo se
Kinni mo yan se
Yeye e mi Asabi
O ran mi ni’na
Mi o m’ape
Mo tuntún ya f’enu fon’na fun o wale
Enu ni Iganran fi nfon’na l’oko
Kinni mo se
Kinni mo yan se
Yeye e mi Asabi
O ran mi ni’su
Mi o m’agbon
Mo tuntún ya fenu wa’su fun o l’oko
En un’Iganran fi n wa’su l’oko
Kinni mo se
Kinni mo yan se
Yeye e mi Asabi
O ran mi l’orun
Mi o m’agbe
Mo tuntún ya f’enu pon’mi fun o wale
En un’Iganran fi n pon’mi l’oko
Ifa pele
Omo eruku tamutamu ona Iraye
Ifa pele
Ommo eruku tamutamu ona Iraye
Ifa pele
Omo kikan edun tii m’ara ogidan-an le
A b’ito mini bi eji san pale
Akin ni’le Ido
Dia fun Orunmila
Ifa nsawo lo sile Onidoo Opaara
Ajogun lo ka won mo’le pitipiti

Translation:

What have I done?
What should I have done?
Asabi, my mother
You sent me to fetch fire
But I did not bring a container
I used my mouth to carry the embers to the house for you
It is with their mouths that Iganran people fetch and carry live
embers in the farm
What have I done?
Asabi, my mother
You sent me to bring yams
But I did not bring a basket
I used my mouth to carry the yams to the house for you
It is with their mouths that Iganran people carry yams in the farm
What have I done?
Asabi, my mother
You sent me to fetch water
But I did not bring a calabash
I used my mouth to carry the water to the house for you
It is with their mouths that Iganran people fetch water in the farm
Gently Ifa
Offspring of the fine dust of Ido land
Easy Ifa
Offspring of the smooth dust of Iraye land
Gently Ifa
Offspring of the tightened rope which strengthens the Osidan
musical drum
He who urinates like a rain shower
The brave man of Ido land
These were Ifa’s declarations to Orunmila
When going on a spiritual mission to the palace of Onidoo-Opaara
When they were completely overwhelmed by evil principalities

The inhabitants of Ido Opaara were in serious trouble. Nothing went
well for them anymore. It appeared as if everything on earth had
turned against them. Their crops failed. They were suffering from
many ailments. Crime was the order of the day. Youths turned
against their elders, parents abandoned their young ones to their
fate and nobody cared to obey the instructions and/or directives of
the authorities. Confusion, chaos, anarchy took over. All the blame
was heaped on Onidoo-Opaara, the oba of the land, for his failure to
find a solution to the problems in the land.

Every day, Onidoo-Opaara would sit down accompanied by
melancholy and regret to numerate over the problems in the land
and to find lasting solutions to them. Much as he tried, he could find
no way out of the problems. In the end, he invited Orunmila to come
and help solve the numerous problems plaguing the land. As soon
as Orunmila received the message of Onidoo-Opaara, he went for
Ifa consultation in the home of the Awos mentioned above. These
Awos were incidentally his former students. He wanted to find out
two things: one, what exactly were the problems in Ido-Opaara, and
two, what preparations would he need to make in order to combat
the problems and find a lasting solution to them.

The Awos informed Orunmila that the problems in Ido land were
multi-dimensional. They were both spiritual and physical. However,
the spiritual problems gave birth to all the physical problems being
experience in the land. What actually happened was that all the
Ajogun: Iku, Death, Arun, Sickness, Ejo, Contention, and Ofo, Loss
had taken over the land. These Ajogun had brought with them
anxiety, confusion, uncertainty, grief, crime, chaos, and anarchy.
There was no more reason to live for the future. All that concerned
everyone was today and how to solve the problems of today. Crime
took over completely. Yet no problem was solved. Instead,
problems increased and grief took over the lives of the inhabitants.
All the neighboring communities were not ready to accommodate
any inhabitant of Ido-Opaara land for fear of bringing their problems
into their land. Everywhere one turned, there was hopelessness on
the faces of the inhabitants.

Orunmila was told that in order to solve these problems, all the
Ajogun must be persuaded to vacate the land. As soon as they left,
the remaining problems could be solved. There would not be
anyone or anything to continue to fire the ember of chaos as
confusion in the land anymore. They advised Orunmila to offer ebo
with a matured he-goat in order to persuade these Ajogun to vacate
the land. After this, he needed to procure plenty of sawerepepe
leaves in order to grind them and mix them with soap for all the
inhabitants of Ido-Opaara to use for bathing. This would accelerate
the vacation of all the Ajogun that had found their ways into their
lives. Orunmila offered all the ebo recommended for him. He also
began to use the soap mixed with the sawerepepe leaves right from
his own home before he set out on his journey.

As soon as he got to Ido-Opaara land he set out to work. He offered
ebo as he had been advised by his former students. He also
prepared the soap as he had been instructed to do. A few days after
these steps were taken, all the Ajogun found no reason why they
should continue to stay in Ido-Opaara land. They resolved to leave
the land and move somewhere else far away in order to begin to
torment the inhabitants there. When the Ajogun left, Ido-Opaara
land, it became possible to proffer a solution to the problems of the
land. The people of the land began to see a reason why they should
hope that the future would be better. All the inhabitants resolved to
work together in order to find a lasting solution to their problems.
Before long, they were able to tackle the problems of the land one
after the other. Smiles and hope returned to the land.
Kinni mo se
Kinni mo yan se
Yeye e mi Asabi
O ran mi ni’na
Mi o m’ape
Mo tuntún ya f’enu fon’na fun o wale
Enu ni Iganran fi nfon’na l’oko
Kinni mo se
Kinni mo yan se
Yeye e mi Asabi
O ran mi ni’su
Mi o m’agbon
Mo tuntún ya fenu wa’su fun o l’oko
En un’Iganran fi n wa’su l’oko
Kinni mo se
Kinni mo yan se
Yeye e mi Asabi
O ran mi l’orun
Mi o m’agbe
Mo tuntún ya f’enu pon’mi fun o wale
En un’Iganran fi n pon’mi l’oko
Ifa pele
Omo eruku tamutamu ona Iraye
Ifa pele
Ommo eruku tamutamu ona Iraye
Ifa pele
Omo kikan edun tii m’ara ogidan-an le
A b’ito mini bi eji san pale
Akin ni’le Ido
Dia fun Orunmila
Ifa nsawo lo sile Onidoo Opaara
Ajogun lo ka won mo’le pitipiti
O gb’ebo, o ru’bo
Ko pe, ko jinna
E waa ba ni latole ire gbogbo
Atole ire gbogbo laa ba’ni l’ese Ope
Nje Iku gba’pe o lo o
Sawerepepe
Arun gba’pe o lo
Sawerepepe
Ejo gba’pe o lo
Sawerepepe
Ofo gba’pe o lo
Sawerepepe
Gbogbo Ajogun gba’pe won lo o
Sawerepepe

Translation:
What have I done?

Asabi, my mother
You sent me to fetch fire
But I did not bring a container
I used my mouth to carry the embers to the house for you
It is with their mouths that Iganran people fetch and carry live
embers in the farm
What have I done?
Asabi, my mother
You sent me to bring yams
But I did not bring a basket
I used my mouth to carry the yams to the house for you
It is with their mouths that Iganran people carry yams in the farm
What have I done?
Asabi, my mother
You sent me to fetch water
But I did not bring a calabash
I used my mouth to carry the water to the house for you
It is with their mouths that Iganran people fetch water in the farm
Gently Ifa
Offspring of the fine dust of Ido land
Easy Ifa
Offspring of the smooth dust of Iraye land
Gently Ifa
Offspring of the tightened rope which strengthens the Osidan
musical drum
He who urinates like a rain shower
The brave man of Ido land
When going on a spiritual mission to the palace of Onidoo-Opaara
When they were completely overwhelmed by evil principalities
He complied
Join us in the midst of all Ire of life
In the midst of all Ire of life does one find all followers of the holy
palm
Now, Iku, Death accepted our pleas and left
Sawerepepe
Arun, Affliction accepted our pleas and left
Sawerepepe
Ejo, Contention accepted our pleas and left
Sawerepepe
Ofa, Loss accepted our pleas and left
Sawerepepe
All Ajogun accepted our pleas as they left
Sawerepepe

Ifa says that all Ajogun who had hitherto taken over the life of the
person for whom this Odu is revealed shall leave and allow this
person to enjoy his/her life to the fullest and also give way for
him/her to manifest his/her destiny without hindrance.
11. Ifa says that it foresees the Ire of long life for the
person for whom this Ogbe-Iyonu is revealed. Ifa says that this
person will live long and will be happy. Ifa however warns that
person for whom this Odu is revealed not to assist others at his/her
own expense. Ifa warns him/her not to subject himself/herself to
avoidable and/or undue risks. Ifa says that doing so will not augur
well for him/her or the person he/she intends to assist or the
situation he/she intends to correct or remove.

Ifa advises this person to procure a live land snail, put it in his/her
cap or headgear and wear the cap/headgear together with the snail
while his/her ebo is being offered. At the end of the ebo, he/she
needs to remove the cap/headgear and place it on top of Esu. By so
doing, death will depart from him/her. On this, Ogbe-Iyonu says:

Emi o le e s’aanu erin
Ki n mu owo iwaju k’asa
Emi o le e s’aanu efon
Ki n t’ese eyin bo poolo
Emi o le s’aanu oko l’obinrin
Ki n m’ese eyin p’ejo
Emi o le e du’ri ol’ori
K’awodi o gbe t’emi ra lo
Dia fun Ologbin-in Kiini
Won ni ko waa s’ebo si laiku araa re

Translation:

I cannot have sympathy for the elephant
For me to stop a bullet with my hands
I cannot pity the buffalo
For me to enter a trap with my legs
I cannot have compassion for a couple
For me to use my legs to kill a poisonous snake
I cannot attempt to save the head of others
For the Eagle to carry me away
These were Ifa’s declarations to the first Ologbin-in
He was advised to offer ebo for longevity

Ologbin-in was a high-ranking title of Egungun worshippers. It was
normally given to those who had distinguished themselves in many
ways during their services to the Egungun deity. For anyone to be
accorded that title, it went without gainsaying that such a person
had really tried and had proved himself a worthy representative of
the Egungun family. When the first Ologbin-in was about to be
installed, he swore that he would do all things in his capacity to
promote the course of the Egungun and Oje diety. He promised that
he would not relent in his effort to ensure that everything went well
within the Oje circle and the whole community in general.

In order to determine the best way to further help achieve his aim,
he went for Ifa consultation. The Awo congratulated him for having
the interest of his community at heart. He was however warned not
to subject himself to any undue risks in his bid to help his
community. He was told that if he did not help with caution and
common sense. He would end up not being able to render any more
help to anyone at all. He was advised to offer ebo as stated above.

Thinking that the Awo was trying to dissuade him from assisting
people, coupled with the fact that he had made a solemn promise to
the people that he would always be there for them whenever they
needed him, he simply ignored the advice of the Awo. He also failed
to offer the prescribed ebo. He began to help many people.
Everyone trooped to his home for assistance and they not
disappointed. Soon after this, he became over-stressed and over-
whelmed with the demands and he could no longer cope. He
stressed himself beyond his capability. He soon fell ill and before
long, he died an unfulfilled man. Those who were looking for
assistance from him abandoned his home and family and began to
look for someone else who would be of assistance to them.

Emi o le e saanu erin
Emi o le e saanu efon
Ki n tese eyin bo poolo
Emi o le saanu oko l’obinrin
K’awodi o gbe temi ra lo
Won ni ko waa sebo si laiku araa re
Dia fun Ologbin-in keji
Ebo aiku ni won ni ko waa se

Translation:

This was Ifa’s declarations to the second Ologbin-in

The second Ologbin-in was installed barely two months after the
death of the first Ologbin-in. The community felt that there was the
need to fill the position left vacant as a result of the death of the first
Ologbin-in in order for the occupier of the position to continue the
good work where his predecessor had left off. The second Ologbin-
in was convinced that before he could do anything that the people
would notice and appreciate, he needed to match and surpass the
efforts of his predecessor. He tried. He then went for Ifa
consultation. He was advised not to bite more than he could chew.
He failed to heed the warning. In the end, he too met with the same
fate as the first Ologbin-in. He died an exhausted man.

Dia fun Ologbin-in keta

Translation:

This was Ifa’s declaration to the third Ologbin-in

The third Ologbin-in was also installed as soon as the burial
ceremony of the second Ologbin-in was completed. He too went for
Ifa consultation. He was advised to help his people but not to
outreach himself. He was also advised to offer ebo as stated above.
He never did. He too died prematurely.

Dia fun Ologbin-in kerin

Translation:

This was Ifa’s declaration to the forth Ologbin-in

Again, the forth Ologbin-in was installed shortly after the final burial
of the third Ologbin-in. He went for Ifa consultation. He was advised
to offer ebo and to slow down. He was also told not to overstress
himself in his bid to help his people. He could not understand how to
stop helping others even at his own expense. He died before he
was up to one year on the seat of Ologbin-in.

Dia fun Ologbin-in karun-un

Translation:

This was Ifa’s declaration to the fifth Ologbin-in

The fifth Ologbin-in tried to heed the advice of the Awo but failed.
He buried himself in the work of helping others without
consideration for his own health, safety, or capability. In the end, the
work buried him and another Ologbin-in was installed.

Dia fun Ologbin-in kefa

Translation:

This was Ifa’s declaration to the sixth Ologbin-in

The sixth Ologbin-in felt that those five Ologbin-in who had died did
not have enough strength, resilience, and sufficient health to make
them last long. He believed that he had all these qualities and that
he would live longer than all of them put together. When he was
advised to take it easy, he responded that how could one take doing
good and benevolent activities easy? He went into his work head
on. He worked tirelessly and without rest. By the time he realized
that he truly needed to consider his own health and strength in all
what he was doing, it was already too late. He died barely eight
lunar months after assuming the office.

Dia fun Ologbin-in keje

Translation:

This was Ifa’s declaration to the seventh Ologbin-in

When the seventh Ologbin-in was installed, everybody was
expecting him to end up the same way the last six Ologbin-in had
ended up. They were mistaken. He went for Ifa consultation and
offered all the prescribed ebo and heeded the advice and the
warnings of the Awo. He never chewed beyond what he could
swallow. He took life easy. Before long, everyone in the Egungun
community and the society in general became used to his system.
Some of the assignments which he felt could be delegated to others
to perform were promptly delegated. He lived long and had
relatively sound health. He was able to tell his story 25 years after
he was installed as Ologbin-in. He lived and died a happy,
contented, and highly accomplished Ologbin-in.

Dia fun Ologbin-in kinni
A bu fun Ologbin-in keji
Dia fun Ologbin-in keta
A bu fun Ologbin-in kerin
Dia fun Ologbin-in karun
A bu fun Ologbin-in kefa
Dia fun Ologbin-in keje
Won ni ki won waa sebo si laiku ara won
Ologbin-in keje nikan ni nbe leyinle n sebo
Nje gbe’ku u mi ra lo o
Awodi-oke gbe’ku u mi ra lo o
Tinhin-tinhin rere o
Awodi!

Translation:

This was Ifa’s declaration to the first Ologbin-in
And for the second Ologbin-in
And for the third Ologbin-in
And for the forth Ologbin-in
And for the fifth Ologbin-in
And for the sixth Ologbin-in
And for the seventh Ologbin-in
They were advised to offer ebo for longevity
Only the seventh Ologbin-in complied
Please carry the death dangling over my head away
The hovering eagle
Please carry the death dangling over my head away
Far far away
Awodi, the eagle!

Ifa says that the death that is dangling over the head of the person
for whom this Odu is revealed shall be carried away and be
replaced with long life, prosperity, accomplishment, and sound
health. He/she however needs to take proper care of his/her health.
He/she needs not do anything that will put him/her into avoidable
danger or threaten his/her life.

12. Ifa says that it foresees the Ire of success, matrimonial
bliss, accomplishment, good companionship, lovely children, and
boundless joy for the couple planning to get married where this Odu
is revealed. Ifa says that the marriage and relationship will be a
resounding success for both parties. Ifa says that the woman needs
to move into her man’s house very early in the morning, even before
daybreak. This will enhance the success chances of the marriage.
This is because the woman chose as part of her destiny in heaven
to move into her matrimonial home at dawn in order for all her Ire to
follow her to her new home. This is why it is important to ensure that
the woman arrives at her man’s house at dawn.

Ifa also says that as soon as she arrives, two big kolanuts with four
lobes each should be broken for her and offered to Ifa in the very
early morning of her arrival. This cannot be postponed. This is why
it is important to have the four lobe kolanuts ready and placed by Ifa
before her arrival. She needs to move straight into Ifa’s room for this
ceremony to be performed even before any other thing can be
done.

Ifa also promises the Ire of a beautiful and bouncing baby for the
couple. The name of the baby should be Fayemi: Ifa befits me. Ifa
also advises the person for whom this Odu is revealed to offer ebo
with four rats, four fish, two hens, and money. He/She also needs to
feed Ifa with two rats, two fish, and one hen. On this, Ifa says:

Ka te’ni welewele
Ka sun wele
K’omo eni o le baa n’owo woroworo
Ko fi gbe’ni sin
Ko le baa ju’ko obi lu’ni poroporo
Dia fun Iyawo oju-ona
Ti nre’le oko re l’afemoju
Ti nlo ree gb’ase ni le oko
Ti nlo ree gb’ase lowo Ifa

Translation:

Let us spread the mat gently
And lay on it meekly
For us to be blessed with children who will spread their hands
humbly
And lay us to our final resting place
And break kolanuts for us regularly
These were Ifa’s messages for the new bride
When going to her matrimonial home at dawn
And when going to receive the Ase in her husband’s home
And when going to receive the Ase from Ifa

The new bride was about to move into her husband’s new home. All
other ceremonies had been completed. The movement into her
husband’s home was the final rite to be performed. Before going
however, she decided to go for Ifa consultation. What must she do
to make her marriage a resounding success? The Awo assured her
that her marriage would not only be successful, it would also be
blessed with children, progress, and bliss. She was told that part of
her destiny was for her to leave for her matrimonial home very early
in the morning. She was informed that all the Ire of life was waiting
for her by the doorstep of her parent’s home and that they (The Ire)
were prepared to accompany her to her new home and reside with
her there. If she delayed, all the Ire would disperse and go
elsewhere. She was told that as soon as she arrived in her
husband’s home, she should go straight into the Ifa room where the
elders in the home would shower her with prayers and blessings.
That was when Ifa would give her the Ase. She was also told to
ensure that two big kolanuts were broken for Ifa on that very
morning. She was also told to offer ebo and feed Ifa as stated
above. She complied. Not only this, she also informed her man’s
family of the directives of Ifa.

On the day of the marriage and movement, they left at the first
cock’s crow at dawn. Before sunrise, she had already settled in her
man’s home and all the directives of Ifa were carried and
completed. She enjoyed marital bliss for the rest of her life. Ten
lunar months after her marriage, she gave birth to a baby who was
promptly named Fayemi according to the directives of Ifa.
Ka te’ni welewele
Ka sun wele
K’omo eni o le baa n’owo woroworo
Ko fi gbe’ni sin
Ko le baa ju’ko obi lu’ni poroporo
Dia fun Iyawo oju-ona
Ti nre’le oko re l’afemoju
Ti nlo ree gb’ase ni le oko
Ti nlo ree gb’ase lowo Ifa
A o ri’hun fun Iyawo
Afi omo
Ero ona gb’obi fun Fayemi o

Translation:
Let us spread the mat gently

And lay on it meekly
For us to be blessed with children who will spread their hands
humbly
And lay us to our final resting place
And break kolanuts for us regularly
These were Ifa’s messages for the new bride
When going to her matrimonial home at dawn
And when going to receive the Ase in her husband’s home
And when going to receive the Ase from Ifa
She complied
We have nothing to give our new bride except babies
Travelers, please take these kolanuts and give them to Fayemi

Ifa says that the couple for whom this Odu is revealed shall enjoy
their lives to the maximum. They shall lack nothing in life. They shall
multiply and blessed with children, elevated success, joy,
contentment, honor, and respect.

13. Ifa says that it foresees the Ire of a bouncing baby for
the person for whom this Odu is revealed. Ifa says that the person,
especially a woman, shall not live her life as a barren woman. She
will surely be blessed with the fruit of the womb. Ifa also advises this
woman to marry someone who is initiated into Ifa. If she is already
married, then her husband needs to be initiated into Ifa. Doing so
will enhance her chances of being blessed with the fruit of the
womb.

Ifa advises this woman to offer ebo with four rats, four fish, two
hens, and money. She also needs to feed Ifa with two rats, two fish,
and one hen. On this, Ifa says:

Abe-mole eekan aboju rogan-rogan
Dia fun Ogbe
Ti n sunkun omo re’le Ogunda

Translation:

A cut down tree stump with its coarse surface
This was Ifa’s message for Ogbe
When weeping in lamentation for her inability to receive the blessing
of a baby in the home of Ogunda

Ogbe was a woman who had a deep affection for kids. She wanted
to shower her love on babies and young ones day and night. She
however had no baby of her own. True, she was allowed to play
with other people’s children but that was only in the mornings. At
night, all the mothers would tuck their children in under their
watchful eyes. Ogbe would be left to sleep and wake up alone. She
would cry from night until the following morning. When would she be
blessed with her own babies, she queried the Orisa.

One day, she woke up feeling very lonely. She could see no child to
play with. All the parents had taken their children out. She was left
alone in the house. She cried and cried. She then made up her
mind to go to the home of Ogunda in search of her own blessing
from Olodumare. When she got there, all necessary ebo was
offered for her. She was well taken care of and before long, she
became pregnant and she gave birth to many children in quick
succession. She then had enough children of her own with whom to
shower her blessings, love, and care.
Abe-mole eekan aboju rogan-rogan

Dia fun Ogbe
Ti n sunkun omo re’le Ogunda
O waa di’le Ogbe Olomo
O di’le Ogbe oun Ogunda
O di’le Ogbe Olomo o

Translation:
A cut down tree stump with its coarse surface

This was Ifa’s message for Ogbe
When weeping in lamentation for her inability to receive the blessing
of a baby in the home of Ogunda
She complied
Let us go to the house of Ogbe, who has the blessings of children
Let us go to the home of Ogbe and Ogunda
Let us go to the home of Ogbe who has the blessings of children

Ifa assures the woman for whom this Odu is revealed that she will
be blessed with the fruit of the womb. She will not live her life as a
barren woman.
14. Ifa says that even though the person for whom this
Odu is revealed is expected to be patient at all times, Ifa says that
he must not allow himself to be trampled upon by anyone. He must
have a very strong will and personality together with his gentle and
patient nature. Ifa also advises this person never to send his wife to
go and get for him anything that is very important to his life. He must
not even allow her to go and represent him at any occasion which
demands his personal presence.

Ifa advises this person to offer ebo with three pigeons, three
roosters, and money. He also needs to feed Sango and Oya as
appropriate. The officiating Awo needs to find out from Ifa exactly
what Sango and Oya demand for and feed them accordingly. On
this, Ifa says:

Ori olokiki kii gbe’le
Ariwo a so ni’le
Ariwo a so l’oko
Dia fun Oyeedeje
Tii s’omo Elenpe Agarawu

Translation:

The reputation and destiny of a popular person
Will not allow him to stay at home
They will be hailed at home
And will be mentioned in the farm
This was Ifa’s message for Oyeedeje
The offspring of Elenpe-Agarawu

Oyeedeje was a prince in Oyo land. His mother was one of the
daughters of Elenpe-Agarawu. Oyeedeje was the first person to be
born inside the palace in old Oyo. All births had taken place inside
the rooms of the birthing mothers prior to the time that Oyeedeje
was born. He was born on Jakuta’s day aka Sango’s week-day,
when Sango was being propitiated. When he grew up, he used to
do everything he wanted to do to coincide with the day that Sango
was being propitiated. He began to even dress and act like Sango.
Before long, everyone began seeing Oyeedeje as Sango
reincarnated.

When Oyedeeje assumed the throne of his ancestors and became
the Oloyoo of Oyo, many people did not remember his original
name anymore. He was only referred to as Sango or Oba Kuso.
Kuso is what the inhabitants of Supe call a shrine. So, Oyedeeje
was known as “The Oba of the Shrine” because of his preference of
many Supe icons and deities which he brought from his mother’s
land and added to his numerous Orisa for propitiation. The most
popular of all these was Igunnuko which was the Orisa of the Supe
(Tapa) people.

One day, Oyedeeje learned that there were some Sango devotees
in Ibariba land, a part of Supe land, who still knew how to make
occult preparations which made the user spit fire like Sango. He
promptly contacted the people and told them that he wanted to have
the power to spit fire and throw the thunder-stone as he wished. The
Sango devotees consulted Ifa and sent a message back to
Oyeedeje that it would be possible for him to spit fire and throw the
Edun-Ara, thunder stone when the preparations were made for him.
He was however warned to come and pick the preparations himself
and not to send anyone for it in his place.

On the day that he was suppose to go and pick the preparations,
Oyeedeje felt that he was just too busy with state affairs for him to
leave on the journey. In order not to fail the appointed time, he sent
his wife to go and get the preparations for him. When his wife got to
Ibariba, the Sango worshippers were surprised that Oyeedeje sent
her when he was warned to come himself and pick the preparations
personally. In the end, they agreed to hand over the preparations to
his wife. They gave her two preparations to hand over to Oyeedeje.
The first was for him to lick regularly while the second one was for
him to mix with corn meal and drink. On the way back home, the
wife licked part of the first preparation and before she got to Oyo,
she had gained the ability to spit fire from her mouth. When she
reached Oyo, Oyeedeje collected what remained from her and did
not allow her to use the second preparation. Had she used the
second one as she had used the first one, she would not only have
been able to spit fire, she would have had the capability to throw the
Edun-Ara as her husband.

Ever since that time, his wife was feared and respected like her
husband. Sometimes the wife would be given more respect and
honor than her husband.
Ori olokiki kii gbe’le

Ariwo a so ni’le
Ariwo a so l’oko
Dia fun Oyeedeje
Tii s’omo Elenpe Agarawu
Sugbon ko pa ikile mo
Nje b’obinrin ba roro
A j’oko lo o
B’obinrin ba roro
A joko lo
Eyin o r’Oya to roro
To to Sango
B’obinrin ba roro
A joko lo o

Translation:
The reputation and destiny of a popular person

Will not allow him to stay at home
They will be hailed at home
And will be mentioned in the farm
This was Ifa’s message for Oyeedeje
The offspring of Elenpe-Agarawu
He complied by offering the ebo
But he did not comply with the warning
Behold, if a woman is tough
She will be regarded as being tougher then her husband
If a woman is strong-willed
She will be feared more than that of her man
Can’t you see Oya, who is tough and strong-willed
Who is equal to Sango
If a woman is tough
She will be given more honor than her man

Ifa warns the man for whom this Odu is revealed not to send his
wife to represent him where his very presence is essential. He must
not delegate major authority or responsibility to his wife. This is
because the consequence may not augur well for him in the end.

15. Ifa advises the person born by this Odu through
Ikosedaye or Itelodu to offer ebo against a situation where all
his/her children will be having nasal problems which will not allow
them to speak with clarity or for the children to become stammerers
when they begin to speak.

Ifa also warns the Awo who cast this Odu for the client to offer ebo
against a situation where the client will visit his/her frustration on
him/her (The Awo) in the future when it was realized that the
prediction of Ifa has come to pass.

Ifa advises the person for whom this Odu is revealed to offer ebo
with two mature he-goats, plenty of yams, palm oil, and money.
He/she also needs to feed Eluku as prescribed by Ifa. On this
aspect, Ogbe-Iyonu says:

Ajibekun Awo ni o
Ajibekun Awo ni o
Molai Awo ni o
Dia fun Eluku-Laka
To ntorun bo waye
Won ni ko ru’bo
Ko ma baa bi ibiku bii lomo

Translation:

Ajibekun is a great Awo
Ajibekun is a competent Awo
Molai is an accomplished Awo
They cast Ifa for Eluku-Laka
So that he would not give birth to deformed children

Eluku-Laka was a highly respected Orisa. He was adored and
generally propitiated among the Ijebu people, especially in Ikorodu
and its environment. When this Orisa was coming from heaven to
earth, he went for Ifa consultation in order to determine how
successful his sojourn on earth would be. Would he have many
followers and admirers? Would he be able to leave a legacy of love,
fulfillment, contentment, accomplishment, and success behind?
Would he be able to fulfill his destiny on earth? These and many
more were the questions at the back of his mind when he went for
Ifa consultation.

The Awos assured Eluku-Laka that he would certainly be
successful. He was also told that he would be able to fulfill his
destiny on earth. He was informed that he would have several
followers and admirers on earth. He was however advised to offer
ebo against a situation where all his children would be having
speech problems resulting from damage to their noses or for them
to be stammering. They advised him to offer the ebo as stated
above.

Eluku-Laka could see no reason why his children would be having
speech problems. He simply ignored the advice of the Awos. He
went his way and promised himself never to return to those Awos
again. While on earth, Eluku-Laka gave birth to several children. To
his utter surprise and grief however, all his children had speech
problems. They were either having difficulties in speaking with
clarity or they were stammering. This infuriated Eluku-Laka. In his
frustration, he planned one day to go and inflict pain on the Awos
who had casted Ifa for him in a way that they would never quickly
forget. Consequently, he gathered all his children together and
marched them to the home of these Awos. As they were going, they
concealed several types of weapons with which to attack the Awos.
These weapons included axes, cutlasses, knives, cudgels, swords,
arrows, javelins, batons, clubs, whips, switches, and so on. They
were also singing in order to catch the Awos off guard. Their song
went like this:

A n lo ru’bo o wa lonii o
A n lo ru’bo o wa o
Ajibekun
Ajibekun
Molai

Translation:

We are going to offer our ebo today
We are certainly going to offer our ebo
Ajibekun
Ajibekun
Molai
We are going to offer our ebo

The intention of Eluku-Laka and his children was to catch the three
Awos off guard and beat them into a pulp. If they lost their lives in
the process it was their misfortune. If they put up any resistance
however, it would turn into a full-scale war and maximum damage
would be inflicted on the Awos together with their entire households.
As they approached the homes of the Awos, Esu went to inform
them of the wicked design of Eleku-Laka and his children. The
Awos were urged to leave their houses together with all their
families. They did. When Eluku-Laka and his children arrived in the
homes of the Awos, they met empty houses. They returned home
disappointed. Eluku-Laka lived to regret his refusal to offer the ebo
as prescribed.
Ajibekun Awo ni o
Ajibekun Awo ni o
Molai Awo ni o
Dia fun Eluku-Laka
To ntorun bo waye
Won ni ko ru’bo
Ko ma baa bi ibiku bii lomo
O koti Ogbonhun sebo
Ero Ipo, ero Ofa
E o rifa Awo k ibo ti nse o?
Nje a n lo ru’bo o wa lonii o
Ajibekun
Ajibekun
Molai

Translation:
Ajibekun is a great Awo
Ajibekun is a competent Awo
Molai is an accomplished Awo
They cast Ifa for Eluku-Laka
So that he would not give birth to deformed children
He refused to comply
Travellers to Ipo and Ofa town
Can you see the message of Ifa as it has manifested?
Behold, we are going to offer our ebo today
We are certainly going to offer our ebo
Ajibekun
Ajibekun
Molai
We are going to offer our ebo

Ifa enjoins the person for whom this Odu is revealed not to take this
particular stanza with levity. Offering of ebo here will prevent this
person from nursing the problem of speech difficulties on his/her
children and young ones for the rest of his/her life.

16. Ifa says that if the person for whom this Odu is
revealed is experiencing difficulties in his/her life, or if inexplicable
things are happening to him/her while all efforts to proffer a lasting
solution have failed, then human beings are responsible for such
problems. Those are the ones who are conspiring to make life
miserable for him/her.

Ifa says that this person needs to put his/her ears to the ground,
investigate the root of his/her problems, and he/she needs not
confront or expose them. All that they need to do is continue with
their daily life as usual and as if nothing has changed. These
conspirators will certainly back down and allow him/her to live
his/her life to the fullest.

Ifa advises this person to procure a mature she-goat and at least 16
wraps of eko, corn meal. The she-goat will be sliced from the chest
to the stomach, the heart will be removed and thrown away, and the
eko will be placed in the stomach area and plenty of palm oil will be
given out to the Elders of the Night. There is the need to ask Ifa
about the exact location where the Elders wish the Ipese to be
placed. After doing this, the person for whom this Odu is revealed
will gain full control over his/her life. On this aspect, Ogbe-Eegun
says:

Erin lo ku, la mu iwo o re gbe’ke
Efon lo ku, la mu awo o re to bata
Ogboogbo ira lo ku banba
Nibi ti a gbe n soro banba
Dia fun Orunmila
Ifa n sawo o lo Ife e Makayeja

Translation:

The elephant died and we used its tusk to fashion ornaments
The buffalo died and we turned its skin into sandals
A mature Zebra died unexpectedly
Where we were discussing serious matters
When going on a spiritual mission to Ife
When he wanted to understand the intrigues of the world

Several intriguing things were happening to Orunmila. They were
also happening to people around him. Many of these happenings
were totally inexplicable. How can one explain keeping one’s
valuables in a very safe place at night only for the items to
disappear without a trace in the morning, when apparently no other
person had entered the room where the items were kept except for
oneself? How does one explain sending one’s favorite child to the
farm to bring you some yams only for sympathizers to bring back
the child’s corpse because a tree fell on him and he died instantly?
What explanation would you give to a situation where you slept with
your whole family at night and locked all the doors, but when you
woke up in the morning, your favorite daughter was missing and the
door remained locked and intact. When you arranged for a search
party, they fished out her dead body in a wall three compounds
away? How would you describe a situation where you sent your wife
to go and fetch water from the stream and she dutifully obeyed you.
On her way back from the stream however, a bird was flying and hit
her left eye with its beak and the eye became blind? How do you
explain death snatching away a functional and progressive youth in
the society but leaving behind drunkards, imbeciles, lay-abouts,
neurotics, and the deformed? What explanation could one give to a
situation where fire gutted all farm products in a large farm just three
days before harvest time? Does one know how to explain a situation
where a healthy wife fails to become pregnant 16 years after
marriage, and when she was blessed with the fruit of the womb at
last, she died during labor together with the baby? Can one explain
a situation where a marriage was conducted and on the very day of
the wedding, the bride tore her dress to shreds and walked about
completely naked raving mad while her man committed suicide five
days after? Is it possible to explain the reason why fools excel and
wise ones fail? The list is endless. That was why Orunmila made up
his mind to investigate and find out the reasons behind all these
intrigues.

Orunmila went to the home of the group of Awos stated above for
Ifa consultation. Would he be able to penetrate the intrigues of the
world and understand their working? Would he also understand who
and what is behind them? Would he also understand who and what
is behind them? Would it equally be possible for him to be able to
proffer solutions to all these intrigues? These and many more were
the questions at the back of Orunmila’s mind when he went for Ifa
consultation.

The Awos told Orunmila that several things were happening to him
and to others close to him which had been giving him a lot of
concerns. He was told that he came for Ifa consultation in order to
understand what exactly had been happening. He was assured that
he would get to the root of all the intrigues as he wanted. He was
however cautioned that knowing the truth would not make him
happier than before. Conversely, he might end up becoming more
depressed and he might end up becoming disappointed. He was
told that the disappointments would come because he was
expecting wisdom but he would end up discovering foolishness all
around him. The Awos told Orunmila that in order to live comfortably
after discovering the intrigues of the world, he must develop a high
sense of maturity and understanding. He must forget about his
wisdom and make use of his sense of understanding. He advised
Orunmila to feed the Elders of the Night as stated above. Orunmila
complied. After this, they told Orunmila there was the need for him
to undergo some ritual exercises in order for Orunmila to
understand the intrigues of life. Orunmila was all for it.

After this had been done, they told Orunmila that he would need to
propitiate the following five divinities: Egungun, Oro, Pakoko, the
Ancestors, and the Elders of the Night. Orunmila got himself ready.
They told Orunmila to prepare himself very well for the exercise and
for him to observe everything that would happen.

On the day that Orunmila was to feed Egungun, he procured a
mature ram, moinmoin/bean fritters, Akara/bean cakes,
Eko/cornmeal, kola nuts, bitter kola nuts, liquor and palm oil. They
went to the Egungun grove to feed the divinity. The masquerade
came out and blessed Orunmila. After this, they told Orunmila to
leave and return to his home. He did. As soon as he left them, they
settled down to consume all the meal and drinks that he brought to
them. When Orunmila turned to a corner, he put on his charm which
made him invisible to others. He returned to the Egungun grove. Lo
and behold, whom did he see eating his food and drinking his
liquor? He saw his neighbors. He even saw the Egungun as he was
removing his costume. The Egungun turned out to be his father-in-
law! So, this is life!

Next, he was told to feed Oro. He procured another mature ram,
plenty of pounded yam, liquor, kola nuts, bitter kola nuts, and so on.
They asked him to join them inside the Igboro, the Oro grove, in the
dead of the night. He did. He was ordered to cover his face. He
complied. They prayed for him. While the prayers were going on, he
continued to hear the “Wumumu wumumu” sound of Oro all over the
forest. In the end, he was asked to go home. He left. Again, as he
left, they all sat down to eat his meal and drink his liquor. He
returned as an invisible person and saw all of them. They were all
human beings! All close to him. One of them was his close friend of
over 50 years! He even saw what they used which was responsible
for the “Wumumu wumumu” sound!

He was then asked to feed Pakoko. He agreed. On the day that
Pakoko was to be fed, Orunmila was instructed to bring plenty of
Eko/corn meal and other items. He brought them. They led him into
the Pakoko grove. One of the “spirits” was crying “Koko koko koko;
n o jeko, koko” repeatedly. They prayed for him. After this, he left.
He returned as an invisible man, only to find all the Pakoko people
sharing all what he had brought into the grove. The main Pakoko
man turned out to be his own younger brother! So, human beings
are also Pakoko and they were responsible for the “Koko koko koko
n o jeko, koko” sound that people hear whenever Pakoko was out!

Next, he was to feed his ancestors. He agreed. He was advised to
procure another mature ram, pounded yam, yam flour meal,
Amala/Casava flour meal, Oka, Eko, liquor and so on. He procured
everything. He was told to come in the dead of the night because
there was the need for him to meet this representative of his dead
ancestors and receive their blessings. He agreed. In the dead of the
night, Orunmila was led into a forest and before long, the ancestor
came all dressed in white from head to toe. He told Orunmila that all
the steps he had been taking on earth were being blessed by them.
He told him to continue to do good as he had been doing. Orunmila
was told to greet all the other elders of the family. The Ancestor left.
Orunmila was asked to go home. He agreed. As soon as he was out
of their sight, he returned to the forest as an invisible man. That was
when he realized that the “Ancestor” who came to visit him was
actually someone who came for Ifa consultation with him two days
back. So, human beings are also responsible for many of the
actions and inactions credited to the Ancestors.

Again, Orunmila was instructed to feed the Elders of the Night. He
procured another mature she-goat and did as instructed above. He
placed it at the junction of the three crossroads. In the dead of the
night, he returned to the spot where he placed the Ipese as an
invisible man. He saw two of his own wives, his younger brother’s
wife, one of his sisters, his adopted mother’s younger sister, and
many of his neighbors sitting round the goat and sharing it! So,
these were the Elders of the Night! So, human beings are also
responsible for many activities credited to the Elders of the Night!

Why do we then deceive each other? Why must we complicate
issues for one another? Truly, where one expects to find wisdom,
more often than not, we end up finding foolishness.
Erin lo ku, la mu iwo o re gbe’ke

Efon lo ku, la mu awo o re to bata
Ogboogbo ira lo ku banba
Nibi ti a gbe n soro banba
Dia fun Orunmila
Ifa n sawo o lo Ife e Makayeja
O gbe’ebo, o ru’bo
Bi Egungun ma n ke
Ti ko si wo
Eyin omo eniyan
Mo se b’eyin naa ni o
Bi Oro ba n gbin
Bi ko dabo gbogbo Babalawo
Eyin omo eniyan
Mo se b’eyin naa ni
Pakoko Ajala to fiyan sile
Ti n jeko inu u kote
Eyin omo eniyan
Mo se b’eyin naa ni
E saa ku itan’raa yin je
A too ba jaye, A wi mo logbon
E saa ku itan’raa yin je
Oku to ku o wa’ye mo o
E saa ku itan’raa yin je o

Translation:
The elephant died and we used its tusk to fashion ornaments

The buffalo died and we turned its skin into sandals
A mature Zebra died unexpectedly
Where we were discussing serious matters
When going on a spiritual mission to Ife
When he wanted to understand the intrigues of the world
He complied
If the Egungun masquerade is sounding
Without stopping at all
You human beings
It is you human beings who are responsible
If Oro is grunting and whistling
Without ceasing at all
You human beings
If Pakoko Ajala leaves the pounded yam
And prefers to eat the corn meal inside the container
You human beings
Just continue to engage in self-deceit
He who teaches one wisdom, he who is enough to move with
Dead people are not coming back into the world again

Aboru Aboye

Ogbe Ogunda

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Ogbe Ogunda

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Ogbe Ogunda

Ibinu o da nnkan fun’ni

Anger amounts to nothing for one

The ground is melting

All trees turn their branches toward heaven

The big calabash with a rounded base

Igbo etile oun egbin

The forest close to the town is filled with filth

‘Mode kekere nfe ‘binrin Ogboni

Sakiti Awo Onisaki

Sakiti, The Awo of Onisaki, the Oba of Saki Town

What have I done?

I cannot have sympathy for the elephant

Emi o le e saanu erin

Let us spread the mat gently

Abe-mole eekan aboju rogan-rogan

A cut down tree stump with its coarse surface

Ori olokiki kii gbe’le

The reputation and destiny of a popular person

Erin lo ku, la mu iwo o re gbe’ke

The elephant died and we used its tusk to fashion ornaments

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