1 Mellis Popoola Ingles Ogbe

Ifa
An Invitation to Ifa Divination Volume ONE

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Preface
Mine is a story of gratitude.
For more than 11 years, Darkness and all his agents were actively at
work. They saw no reason why there should be light in the life of others.
They tried; they struggled; they planned; they hatched series of plots; and
they failed.
Mine is truly a story of gratitude.
My story will be narrated in proverb. Proverb, they say, is the horse that
sentence rides; in the same vein, sentence is the horse that proverb
rides. If any sentence gets lost, we use proverb to search for it. My
proverb comes from the Holy Scripture in Otura Onimu (Otura Irete). In this
stanza, Ifa says:
Translation
Let the Spoilers continue to spoil things in front
We shall continue to mend them from behind
This was Ifa's message for Abr, the Needle
and also for Obe, the Knife
When they were, both fighting for supremacy
They were advised to offer ebo
When Abr, the Needle, had not exhibited his potentials, he was well
loved by all. One day, Obe, the Knife, called Abr and asserted that Abr
was too small, too inexperienced, and too frail to stay in the same
place, or move in the same group with him. "What is the meaning of this?
We had been moving together without problem for a long time. Why this
now?" Abr queried. Obe answered; "that was before. Now, I hate your
face. I can no longer bear to have you around me anymore. You are
worthless and useless!"
Abr could not believe his ears. The development made him very sad
indeed. He however made it clear to Obe that Olodumare gave him his
own talent and potentials which were quite different from those of Obe.
This only annoyed Obe the more and he set aside a date that he will
exhibit his potentials so as to show Abr that they did not belong to the
same class.
On the appointed day, bundles of clothes were rolled out. Obe set out to
cut them into pieces. Before long, he finished. All the clothes were in bits
and pieces. After this, those present demanded to know what use the
rags, bits and pieces could be put into. Obe was at a loss on what to do
next. He left the scene in a state of confusion. Those presents packed all
the pieces and dumped them in the refuse sire.
When Abr saw all these rags, bits and pieces, he was strongly
convinced that those materials cannot and must not be left to waste. He
knew that they could still be made useful. He looked for thread and began
to knit the rags together. He made Dansiki, shirts, trousers, agbada,
buba, kembe, fila, dandogo etc for men. He also made gele, head-gear,
Iro, wrapper, buba, scarf, blouse, underwear, stockings, etc for women.
What had hitherto been considered a waste was turned into useful
commodities.
What was thought to be useless was made to be valuable by Abr.
When people saw this, they concluded unanimously that Abr was by far
superior to Obe. They say:
Translation
Here comes Abr, the Elder brother of Obe
Ifa youth is well versed in Ifa
He will be dreaded and respected by Elders
All hail Abr, the Elder brother of Obe
As from that moment henceforth, the potentials of Abr, the Needle, became
well known to all.
The potential exhibited by Abr became a big threat to the other Elders. They
felt that he must be stopped at all costs and by all means. He must not be
allowed to exhibit all these potentials. Darkness must envelop his life, they
concluded. They forgot however that as small and as frail as Abr was, he
could not be swallowed by any fowl. As a matter of fact, even an elephant could
not swallow Abrl
The plans began. Abr must be stopped and run aground. He must be made
to suffer untold hardship. The Chief Cutlass summoned an extraordinary
meeting of other Chief Blades. The meeting of the 16 Chief Blades centered
primarily on how to urgently find something decisive to do in order to stop Abr
, After much deliberations, it was decided that Abr must be summoned to
hear the verdict of the 16 Chief Blades, even though none of them cared to give
him the chance to defend himself or even hear his own side.
The 16 Chief Blades handed down the following verdicts; one, Abr's mother,
who was a daughter of $ango and Ifa, and whose name means Sanqo adds to
honor must never be called his mother again, he must never communicate with
her again; two, he must never exhibit his talent anywhere again; and three,
anything he knew or did must be in the name of the Chief Cutlass or any of the
other Chief Blades. After delivering these verdicts, Abr was summarily
dismissed.
Knowing that Abr was a strong-willed person they knew that they needed to
do more than that in order to stop him. As soon as Abr left, they sent
telephonic and telepathic missiles to him. They also forgot that uprisings could
affect an innocent person and make him suffer, but curses could have no effect
on an innocent person.
When Abere left, he was overwhelmed with grief and pains. These were the
same Elders he had all along given their due honor and respect throughout his
life. He had worked for, and assisted them in his own little ways. Why should
they be the same people planning his downfall? He searched his conscience to
see whether he had offended them in any way before that time. He was totally
convinced that he never did anything against them, or even against anyone else
for that matter. He however remembered this stanza in Ose Imule (Ose IwOri)
where Ifa says:
Translation
Ose dangles precariously without falling
And lwori swings sideways without breaking
Letter from the Publisher

Asefin Media LLP wishes to thank the collaborative team of traditional Ifa
researchers and scholars, for their efforts in compiling this magnificent work.
Ifa Dida, furthers the understanding of the vast body of knowledge we call Ifa.
Until now, nothing of this magnitude has ever been written on the subject of Ifa,
yet this work has only 16 Ese Ifa (Ifa poetic stanzas) for the first 16 major
combinations (called Olodu), which according to most estimates contain
approximately 1,800 Ese Ifa for the first 16 major combinations.
Nonetheless, this is a historic masterpiece and Volume One of a full
comprehensive encyclopedic seventeen-volume collection.
With its detailed explanation of the full Ifa literary corpus, Ifa Dida is the first
book of its kind to bring Ifa's deeper understanding to the Ifa practitioner, the
novice, and to the scholar of African philosophies, packaged as a multi-volume
collection.
Asefin Media is pleased to publish this multi-volume collection, and to be an
integral part of promoting a new understanding of the coded messages within
the ancient Ifa tradition.
We trust that Ifa Dida - Volume One, will become a masterpiece and cherished
by Ifa devotees, researchers and interested persons alike. Ifa Dida is one great
contribution toward comprehending the endless body of knowledge we call Ifa.
Congratulations, once again for completing this Volume One of a complete
collection - a true encyclopedia of Ese Ifa.
Publisher
Asefin Media LLP
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www.Asefin-Medja.com
Dedication
To Maria-Elena Montiel for standing firm against, and saying NO to Darkness
and its agents, on that day when all seemed lost. I shall forever be grateful.
Contents
Page
Dedication
Contents
Preface
Chapter 1- Eji Ogbe
Chapter 2- Oyeku Meji
Chapter 3- Iwori Meji
Chapter 4- Odi Meji
Chapter 5- Irosun Meji
Chapter 6- Owonrin Meji
Chapter 7- Obara Meji
Chapter 8- Okanran Meji
Chapter 9- Ogunda Meji
Chapter 10- Osa Meji
Chapter 11- Ika Meji
Chapter 12- Otrupon Meji
Chapter 13- Otura Meji
Chapter 14- Irete Meji
Chapter 15- Ose Meji
Chapter 16- Ofun Meji
Glossary
Index
1
123
197
257
321
371
437
507
567
661
739
819
877
947
1025
1087
1185
These were Ifa's messages to the light-complexioned youth of Oke - Apa land
Who was being accused with the intention of eliminating him completely
He was advised to offer ebo
He complied
Alas, Ifa what have I done
To deserve their malice?
I never stopped the wealthy from progressing
Ifa what was my offence
To warrant their enmity?
I never stopped anyone from enjoying his spouse
Ifa what sin did I commit
To deserve their hatred?
I never prevented a pregnant woman from having a safe delivery
Ifa what ill had I done
To make them hate me so?
I never stopped anyone from completing his property
Ifa what was my crime
To deserve this odium?
Nobody had ever kept any secret with me
For me to expose it to others
Ifa what was my inadequacy
To bring about this hatred?
Ifa declares that since I harbor no malice against any youth
And shows no hatred against any elder
Gradually, should I overcome all those who are against me
Systematically, this shall manifest!
With this assurance from Ifa, Abr took his solace. Abr was totally convinced
that the whole world may change, what Ifa says will never change.
Up till today, Darkness and all his agents are still at work. Somehow, Light
continues to penetrate and displace Darkness. For this, I am eternally grateful
to Olodumare, Ori, Irunmole, Orisa, ImoI, Egungun, Oro and true friends.
But these Elders who had vowed never to stop their nefarious activities, what
can one do about them? Come to think of it, not all Elders are against this Abr
, Some of the Elders are still using Abere to knit dresses of all designs. If the
sun insists that we should not look at its face, we might as well look at the
moon. Of course,
To those who do evil every day, what can we do? All we need do is to follow
what Ifa says in Ika-Funfun (Ika Ofun). In this stanza, Ifa says:
Translation
May Death spare those who wake up
And inflict pain on others

Whenever we wake up
Let us continue to see each other
May Affliction spare those who wake up
And plan evil against others
When we wake up
Let us continue to see each other If one suffers for long
Such person will succeed in the end ....
Many of the Elder Cutlasses are still around when this Abere picked the bits and
pieces of Ifa clothes and knitted this dress. When Ifa says yes, nobody can
say no;
For over 11 years, it was planned that this Abere shall amount to nothing in life.
That was their plan. It was not supported by the Divinities. There is nowhere in
Ifa that it was said that a devotee shall not face tribulation; what we have is
that true devotees shall always overcome. This is why I am forever

grateful.
In Iwori-Wowo (Iwori-Ose), Ifa says:
Translation
Iwon who perceives money
And lwori who perceives okun beads
Let lwori look at okun beads before looking at brass
Ornaments
This was Ifa's message for Olarninkun
Whom people say shall never amount to anything in life
It is in the end
That you will know that Edu (Ifa) is the Father of all
It is surely in the end
This Abere, whom they said shall never be anything in life has now been
blessed by Ifa to knit this Eji-Ogbe to Ofun-Meji together from bits and pieces.
Truly, Edu is the Father of all.
Mine is undoubtedly a story of gratitude.
Aboru Aboye,
S. Solagbade Popoola,
Chapter 1
EJI OGBE
I
I
I
I
Chapter 1
Eji Ogbe
Alias: Eji Onile, Ogbe Meji
A.1. Ifa says that for the person for whom this Odu is revealed during
Ikosedaye or Irelodu to succeed in life, there is the need to, among other things
serve his/her Ori with a big live catfish. Ifa says that if this is done, he/she shall
not lack any of the good things of life. He/she shall succeed where others had
failed. A stanza in Eji Ogbe in support of this assertion has this to say:
Translation
When the day dawned, I saw Ire in abundance
Very early four days ago, my destiny manifested
This was the Ifa cast for the Akapo
Who was advised to serve his Ori with a cat fish
Before setting his eyes on all the Ire of life
Akapo was an Ifa devotee. He followed the dos and don'ts of Ifa in all the things
he was doing. He studied Ifa extensively and was very good in it.
One day, his Baba Ifa asked him to prepare for his freedom. The ceremony was
very solemn but eventful. Shortly after this, he went for Ifa consultation in order
to determine his success chances in life. The Awo advised Akapo to use a big
live catfish to serve his Ori so that he would have peace of mind and comfort in
his life. He was assured that he would really succeed in life, but doing this
would also enhance his success chances. He complied.
Soon after this, Akapo dreamt of success, he was having the feelings that he
would surely succeed in life. Four days after having this dream, he received
some clients who paid him a huge amount of money with the promise that many
more money was coming where that came from. Before long, he became very
wealthy. With wealth, he was able to secure a good spouse of his dream. The
wife gave birth to many children for him, including sets of twins. He also had
several aides who assisted him in his day-to-day activities. He built several
mansions and had many horses in his stable. He was indeed very comfortable
as the Babalawo had predicted. He was full of joy and gratitude to Olodumare,
Translation
When the dawned I saw Ire in abundance
Very early, four days ago my good destiny manifested
This was the Ifa cast for Akapo
Who was advised to serve his Ori with a live catfish
Akapo has now offered Aro fish to his Ori

And he set his eyes on all Ire of life
He got the Ire of wealth
And that of a good spouse
And that of good children
And that of good houses
And that of long life, the king of all Ire
Now Aro, we are quite comfortable, Aro
The day dawned and I saw Ire in abundance
Aro we are quite comfortable Aro, the catfish
Very early four days ago, good destiny manifested
Aro, we are quite comfortable Aro, the catfish
Ifa says that the person for whom this Odu is revealed shall be very comfortable
in life. All what he/she need to do is to follow the instruction of Ifa at all times.
2. Ifa says that it foresees all round IRE for the person for whom Eji-Ogbe is
revealed. Ifa says that it shall replace Death with Wealth, Sadness with
Joy, Grief with Celebration, Loss with Longevity and Want with Surplus.
Ifa says that he/she shall live and die a happy person.
In this Odu, Ifa says that Death shall be converted to Financial Well-being;
Affliction to Spouse; Contention to Child-bearing opportunities; and Loss to
Longevity. Ifa says that there is the need for this person to offer ebo known
as 'ARUKORE or ARUKAPONJA'. Sacrifice materials include, two pigeons, two
cocks, two rats, two fish, four kolanuts, four bitter kola, four alligator peppers,
and money. On all these, Ifa says:
Translation
Otoo-too-too
Otoo-too-too
Separately do we erect our homes
Separately do we live in the homes
The wisdom with which we erect our homes
Is not as much as that with which we live in those homes
These were the declarations of Ifa to Orunmila
When four Ajogun invaded the city of Ile-Ife
And he evacuated them without success
They simply refused to go.
The inhabitants of lIe-lfe were overwhelmed with the problems being caused by
Ajogun. These Ajogun were Iku (Death), Arun (Affliction), Ejo (Contention),
and Ofo (Loss). When all their efforts to chase these Ajogun away failed, they
approached Orunrnila for assistance.
Orunmila went to work. He tried all he knew to no avail. Out of,

frustration, Orunrnila decided to leave lIe-lfe and never to return there again. On
his way, out of Ile-Ife, he met some of his former students. They were Arnosu
and Amore. They inquired from him what was wrong. Orunmila explained to
them about his inability to chase away the four Ajogun causing problems for the
inhabitants of Ile-Ife.
Both Amosu and Amore persuaded Orunmila not to give up. They prevailed on
him to let them go for Ifa consultation. He agreed; and together, they went to the
groups of Awo mentioned above for Ifa consultation. These Awo were also
Orunmila's ex-students. They consulted Ifa and Eji-Ogbe was revealed.
The group of Awo assured Orunmila that the four Ajogun would be chased
away,
and
in
their
places,
would
be
the IRE of Aje (Wealth), Aya (Spouse), Omo (Children) and Ogbo (Longevity).
Orunmila was advised to offer ebo as stated above. He complied. After this, he
was asked to take four bitter kolas and four alligator pepper to the crossroad
where four roads met. He complied. After the sacrifice, Orunmila took the bitter
kolas and alligator peppers to the roadsides with four paths together with
Amasa and Amore. When they reached the four crossroads, they met lku
(Death). Amasa and Amore advised Orunmila to throw one bitter kola and one
alligator pepper at Death. He did. Immediately these seeds hit Death, he
began to run away. Amasa and Amore asked Orunmila to follow him. The three
of them did. Before long, Death fell down. When they reached where he fell,
instead of Death, they met a lot of money. Orunmila was surprised. Amasa
and Amore however told Orunmila that Death is the owner of Wealth. They said
that anyone looking for money without any other consideration whatsoever
is a sure candidate for death, untimely death, for that matter.
They returned to the crossroad with four parts and they met Arun (Affliction).
Orunrnila threw the two seeds at him. He began to run away. They followed him.
Before long, Affliction fell down. When they reached where he fell, they met
Spouse. Amasa and Amore told Orunmila that Spouse is the
owner of Affliction. They said that if any man has no control in his desire for,
and enjoyment of, women, he is a sure candidate for Affliction. On the other
hand, Ifa woman has no control in her desire forand enjoyment of men, she
is a sure candidate for Affliction.
They returned to the crossroads and they met Ejo (Contention). They threw the
two seeds at him. He ran. They followed. Ejo fell. When they reached the spot
where he fell, they met children. Amasa and Amore explained to Orunmila
that contention is the owner of children. They said that the moment a person is
matured, the person will be looking for an appropriate spouse. He or she will
'talk'. The talking is in itself a form of contention. If it has been taking too long to
secure a spouse of his/her choice, the 'Contention' will become more
consistent. After getting his/her choice, then there will be 'contention' on
pregnancy and child-birth. If the wife did not conceive in time, the 'contention'
will be more than ever before. The 'contention' will leave the couple's home and
move to other people's homes such as the homes of experts, advisers, relatives
and so on.
When the woman eventually succeeded in becoming pregnant, there will be

more 'contention'. When the woman has finally delivered of a baby, the
'contention' is increased in folds.
Talking to the baby and teaching the baby how to talk and behave are serious
talking business. To go to school to complete the schooling, to travel and to
celebrate the child's achievements entail 'contention'. Not to have a child does
not preclude anyone from engaging in this 'contention '.
They returned to the crossroads and met Ofo (Loss). Orunmila threw the
remaining two seeds at him and he took to his heels. They followed him. Loss
fell down. When they arrived at the spot where loss fell, they saw Longevity.
Am6s0 and Amore told Orunmila that Loss is the owner of Longevity. They said
that Ifa person is too old he/she shall be experiencing terrible losses - loss of
memory, loss of dear ones, loss of energy, loss of vitality and so on. Those who
are supposed to bury him/her would be the ones whom he/she would point to
their tombs to others.
Orunmila returned to lIe-lfe a happy man. He was glad that he had been able to
accomplish his mission. That was how Orunmila was able to chase away the
Ajogun of lku, Arun, Ejo and Ofo and replaced them with the Ire of Aje, Aya,
Omo and Ogbo respectively.
Translation
Oroo-roo-roo
Oroo-roo-roo
Separately do we erect our homes
Separately do we live in the homes
The wisdom with which we erect our homes
Is not as much as that with which we live in those homes
When four Ajogun invaded the city of Ile-Ife
And he evacuated them without success
They simply refused to go
He complied
Before long, not too far
Join us in the midst of abundant success
Ifa says that it shall able to replace Death with Wealth, Affliction with Spouse,
Contention with Children and Loss with Longevity. Ifa however cautions this
person to be moderate in his/her pursuit of wealth, sexual pleasure, and all
opportunities in his/her life so as to avoid harming himself/herself in the
process.
3. Ifa says that it foresees all re for the person for whom this Odu is
revealed. Ifa says that he/she is presently experiencing some hardships
which could be making him/her to contemplate harming himself/herself or

inflicting other social, physical or mental pain on himself/herself.
Because of the way he/she has been behaving recently, he/she has given other
people cause to write him/her off and conclude that nothing good can ever
come from him/her again. Ifa says that he/she must have a change of attitude
and must never lose hope. It is not too late for him/her to succeed in life he/she
will definitely succeed in his/her lifetime.
There is need to offer ebo with two white pigeons, two cocks, two hens, two
guinea-fowls and money, He/she also needs to feed Ifa with four rats, four fish,
palm-oil, gin and money, on these, Ifa says.
Translation
The dead fall trap fell and hit its chest on the ground
This was the declaration of Ifa to Yeye-AIe-ti-Ie
When she was weeping in lamentation of her inability to succeed in life
She was advised to offer ebo
Yeye-AIe-ti-Ie, (the night of my success has not yet fallen), was a failure in all
aspects of life. She had no money, she had no husband, she had no child, she
had no home, and she had bad health. In fact, nothing seemed to work for her.
To compound the problem, she had been losing confidence in herself and her
ability to succeed in life. As a result of the way Yeye-AIe-ti-Ie was carrying
herself, she became a nuisance to all her neighbors. Also, because of her
pessimism, those around her were equally infected and she was completely
written off.
One day, she went to the Babalawo mentioned above just for the fun of it. The
Babalawo however diagnosed her problems correctly and went further to assure
her that she would succeed in her life and that the night of her success had not
yet fallen. She was equally advised to have a change of attitude and a change
of perception of herself. She managed to do all and she became hopeful that
she could still make it in life after-all. There is hope, there is future.
Soon after this, her wealth improved, she started plaiting hair for others. She
was able to make some money. She started a small business of her own. While
going on her business, she met a man she loved. Before long, they got married.
A year after, she gave birth to her first baby. But surprisingly, the birth was a set
of twins. She was very happy and she lived happily for the rest of her life.
There is hope for the client for whom this Odu is revealed. He/she still has
future. He/she shall still reach the very peak or his/her goals in life.
Translation
The deadfall trap fell and hit its chest on the ground
This was the declaration of Ifa to Yeye-AIe-ti-Ie
When she was weeping in lamentation of her inability

to succeed in life
She was advised to offer ebo She complied
All ire came trooping in
The night of wealth has not yet fallen for an Awo
There is hope, there is future
Let no one lose hope on Edu
The night of all ire has not yet fallen for an Awo
Let no one lose hope on Edu
Ifa says that this person shall be blessed with the Ire of wealth, spouse,
children, befitting home and means of transportation. He/she must never leave
the path of Ifa at any time whatever.
4. Ifa says that this person needs to offer ebo because of the four Ire that
are looking for him/her. However, he/she shall be able to secure three of
the four Ire if the necessary ebo is offered. No matter what was done,
only three of the four Ire shall be his/hers. The four Ire being mentioned
by Ifa are wealth, jewelries, spouse and Enini. Ifa says that he/she shall
be able to get the first three Ire but will miss Enini, the fourth Ire.
Ifa says also that he/she needs to be listening to the advice of a woman very
close to him/her. The woman in question may be his/her mother, wife, blood
relation or friend. The advice the woman is offering to him/her will eventually be
invaluable to him/her.
There is also the need for this person to offer ebo with two pigeons, two hens
and money. He/she needs to feed Ifa with four rats and four fish. And more
importantly, he/she needs to feed Esu Odara with one Emo, Brown rat,
and 160 cowries. These cowries will be strung together and woven around the
rat and stuck upright in front of Esu Odara.
He/she also needs to take his/her bath four times on the day that this Odu is
relieved. He/she will also change dresses four times after bath on that day.
This person must also avoid going out of his/her house for one full
week. Ifa says that the three Ire being referred to by Ifa will come to him/her
within one week. If everything is not gotten on the specified days, at least the
foundation of the three Ire shall be laid within the period. In this wise, it is not
advisable for him/her to go out in order that the spirits responsible for ushering
in those Ire shall meet him/her at home when they come visiting. On these, Eji
Ogbe says:
Translation
The fire burns and burns

And goes to the Ocean bank to rest
The sun shines and shines
And goes to the River Bank to set
The breeze sweeps the plain and forest
And goes to the back of the ocean to recess
These were Ifas declarations to Aje, Wealth
Their offspring in Ibini
And to Okun, beads
Their offspring in Irada
And to Omidan, the beautiful Damsel
Their offspring in Ikopa
When they were going to reside in the home of Orunmila, my
Futher Agboniregun
They were advised to offer Ebo
Aje, wealth; Okun, expensive bead; and Omidan, a beautiful damsel grouped
together and they were all willing to go to Orunmilas home to stay permanently
throughout their lives. The three of them learnt that Orunmila had the patience,
maturity, mental and emotional capability to take care of them and make them
comfortable. They therefore went to the Awo mentioned above
for Ifa consultation.
In the home of the Awo, they were assured that they had made the best choice
ever. They were told that they would enjoy their lives and they would live in
comfort and happiness throughout. They were also advised to offer ebo with
two pigeons, two hens and money. They complied. Shortly after, they set out on
their journey to Orunmila's house.
Translation
After casting your own Ifa
Help me cast mine before I return
This was Ifa's declaration to Enini, the Dew
The offspring of Ajaniwarun
When going to reside in the home of Orunrnila
My father Agboniregun
Enini, the Dew, on his own also sent somebody to go to the home of the
Awo mentioned above to help him find out if it will be advantageous for
him to go and take his permanent residence in the home of Orunmila. He
was assured that it would be fruitful to him. He was advised to offer Ebo
with two pigeons, two hens, his sash and money. He simply ignored the
advice of the Awo. He went and joined Aje, Okun, and Omidan on their
way to Orunmila's home.
Translation
Something big and heavy that is coming from the sky

This was Ifas declaration to Orunmila
Whom four Ire will be waiting endlessly for
Business was down for Orunmila. He had no money at that particular

point in time. To eat became a serious problem for him. Consequently, he
went to the Awo mentioned above for Ifa consultation. He wanted to know what
he needed to do for fortune and progress to smile at him.
The Awo assured him that he would succeed in life. He was told that, as at that
period, four Ire had been looking for him. He was told that he should not go out
of his home for seven days so that these Ire would meet him at home whenever
they came calling. The Awo assured him that the Ire would come within the
seven days specified for him. Orunmila was however warned that if these Ire did
not meet him home, they would not stay. He was also instructed to take his bath
four times that day and put on his very best attires. After this, Orunmila was
advised to offer ebo with two pigeons, two hens and money. He was also told to
feed Esu Odara with one brown rat and 160 cowries. He was told to bind the
cowries together with a string, tie it around the brown rat and give it to Esu. The
Awo added that Esu Odara would direct the four Ire to his home and that failure
to feed Esu might make Esu to refuse to assist him in his effort to secure these
Ire. Orunmila offered the ebo but failed to feed Esu Odara,
Orunmila went back home and was ready to stay at home for seven days as
advised. Esu Odara could not see what Orunmila was supposed to give him.
He (Esu) went to Orunmila's house to demand for it. Orunmila did not give it to
him. Osunfunnlevo, Orunmila's wife, however advised her husband to give Esu
the rat and the 160 cowries. Orunmila did not heed the advice.
The second day, the four Ire who had been asking everyone they met to direct
them to Orunmila's home eventually came across those who knew the house.
They were well directed. A few blocks to Orunmila's house, they met Esu
Odara, they asked Esu Odara if he knew the shortest route
to Orunmila's house. Esu responded that he was living in the next house
to Orunmila. He said that Orunmila had just told him (Esu) a few moments ago
that he (Orunmila) was going to the farm and would return the next day. These
Ire said that they would go and stay somewhere and go to meet Orunmila the
following day as they could not go to his home in his absence. That was
how Orunmila missed the four Ire the second day that he offered the ebo,
On the third day, Esu Odara went to Orunmila to ask for his brown rat and 160
cowries. He was not given. Osunfunleyo also pleaded with her husband to
give Esu his lbo to no avail.
The four Ire slept under the shade of a big tree in the outskirts of the town. They
woke up very early in the morning, tidied themselves up in preparation for their
encounter with Orunmila, when they estimated that Orunmila ought to have
been back from the farm at that period, they set out. On their way, they
met Esu Odara, this time around, he had taken up another identity. He told them
that he was Orunmilas student and that Orunmila had gone to the house of one
of his clients and would not be back for three days. The four Ire decided to wait
at the outskirt of the town for Orunmila to return.
On the sixth day, Esu Odara went to Orunmilas house to ask for his rat and 160
cowries. Again, he was not given. Osuntunnievo insisted that Orunmila must do
it unfailingly, or else she would pack out of his house. Unfortunately, Esu
Odara had left Orunmila's house when Orunmila himself decided to give Esu
Odara the Ibo.
In the middle of the sixth day, Esu Odara went to the town. And again, he
changed is identity. He used ashes to rub every part of his body and was
weeping. When asked why he was weeping, he said that Orunmila had a
terrible accident and died that morning. All of the four Ire began to weep. The
weeping Esu was more profound than that of the others. At a stage, Esu began
to shed blood instead of tears. The five of them wept until late in the
evening. Esu left when it was very dark and promised to come and meet the
four Ire in the morning and inform them about how the burial ceremony went.
They asked him to come and that after his briefing, they would like to return to
their respective locations.
When the sun was overhead that day, Enini, one of the four Ire, went out and
committed suicide with the sac which he failed to offer as ebo material. That
was how it remained only Aje, Okun and Omidan. Very early the following day,
the seventh day, Orunmila offered to Esu Odara the rat and 160 cowries as
expected. He added a bottle of gin for Esu Odara to consume.
.
Immediately the Ibo was offered, Esu Odara returned to the three remaining Ire
at outskirt of the town. And again, he changed his appearance. He met the three
of them mourning the demise of both Orunmila and Enini. He greeted them and
asked them why they were weeping. They responded that they had come to
stay with Orunrnila only for them to learn that Orunmila had died. As if that was
not bad enough, one of them also committed suicide. Esu odara then told them
that the person who informed them that Orunmila had died had misinformed
them. He assured them that he was just coming from Orunmila's house and
that Orunmila was hale and hearty. He showed them the bottle of alcohol that
he had just been given by Orunmila and shared the content with them. He later
urged them to follow him to Orunmila's house as Orunmila had been expecting
them in the last seven days.
They all trooped to Orunmila's house. It was joy that had no bound for them
when they met. The three Ire lived in Orunmila's house forever and ever.
Translation
The fire burns and burns
And goes to the Ocean bank to rest
The sun shines and shines
And goes to the Lagoon Bank to set
The breeze sweeps the plain and forest
And goes to the back of the ocean to recess

These were Ifa's declarations to Aje, Wealth
Their offspring Ibini
And to Okun, beads
Their offspring in Irada
And to Omidan, the beautiful Damsel Their offspring in Ikopa
When they were going to reside in the home of Orunmila, my
father Agbonniregun
After casting your own Ifa
Help me cast mine before I return
This was Ifa's declaration to Enini, the Dew
The offspring of Ajamwarun
When going to reside in the home of Orunmila
My father Agbonniregun
Something big and heavy that is coming from the sky
This was Ifas declaration to Orunmila
Whom four Ire will be waiting endlessly for
He complied
Not too long
Come and join us in the midst of joy and behold all Ire
Ifa says that the person for whom this Odu is revealed shall be blessed with
three major Ire within the next seven days. This Ire shall make this person
happy for rest of his/her life.
5. Ifa says that the person for whom this Odu is revealed has been blessed
with a good spouse. The relationship shall be blessed with happiness,
progress, children and security. To make this happen, there is the need
for this person to offer ebo with one hen, one pigeon, four fish, four rats
and money. He/she is also to feed Ifa with four rats, four fish, palm-oil
and money. On this, Ifa says:
Translation
The cleanliness of the Sky is not as a result of constant sweeping
The beauty of the moon is not as a result of regular bathing
The plumpness of the Ose tree is not as a result of frequent or excessive food
consumption
These were the declarations of Ifa to Orunmila When going to have the hand
of Orilewa in marriage He was advised to offer ebo
Orunmila was
in
love
with Orilewa, the
love
was
reciprocated
by Orunmila intended to cement this relationship with marriage. Consequently,
he went to the Awo mentioned above for Ifa consultation. Would this relationship
be fruitful? Would there be peace and harmony? Would he not regret ever
entering into the relationship? Would they be blessed with children? Would they
be prosperous? Would they both live long and happily?
The Awo put the fears of Orunrnila at rest and told him that while he had come
to consult Ifa on the possible outcome of their relationship, Orilewa, his
proposed wife, had equally gone elsewhere for Ifa consultation; and she too had
also been assured that all would be well in their relationship. They would be
happy. The relationship would be fruitful. They would have peace and harmony.
They would never regret entering into the relationship. They would be blessed
with beautiful and useful children. They would be prosperous. They would both
live long and their love for each other would never wane.
Orunmila was advised to offer ebo as stated above. He complied. Soon after
this, they got married.
They lived in peace and harmony. They were both proud of each other. They
were equally blessed with children and they never lacked happiness throughout.
Translation
The cleanliness of the Sky is not as a result of constant sweeping
The beauty of the moon is not as a result of regular bathing
The plumpness of the Ose tree is not as a result of frequent or excessive eating
These were the declarations of Ifa to Orunmila When going to have the hand of
Onlewa in marriage He was advised to offer ebo
He complied
Come and see the beautiful children of Onlewa
Orunmila himself is he who had taken Ortlewa as his wife Behold the beautiful
children of Onlewa.
Ifa says that the relationship shall be blessed with happiness and beautiful
children whom the couple would be proud of.
6. Ifa says that it for sees the Ire of wealth and prosperity for whom EjiOgbe is revealed during Ifa consultation or during ltenifa, Ifa initiation. Ifa
says that he/she has brought his/her wealth from heaven. Ifa says that
he/she has the tendency to give birth to a set of twins or that there is a
set of twins in his/her family. In one word, he/she is closely affiliated to
the Twins Deity. In the same stanza, Ifa says that the person for whom
this Odu is revealed will have good luck throughout his/her life and
people will be showering him/her with gifts and other presents. Ifa also
says that he/she will overcome problems and enemies no matter how
many they may be.
Ifa says that he/she will also have peace of mind and happiness in
his/her life and that he/she will be in full control of his/her life and the
lives of those around him/her. In the same stanza, Ifa says that he/she is
an Elegbe and that his/her heavenly double will be showering him/her
with all the good things of life that will bring him/her successes and
achievements. Ifa says also that he/she will be comfortable under any
condition; no matter how tough the situation may be. He/she will also win
the admiration of others with the way he/she carries himself/herself under
tough and difficult situations. Ifa equally says that five children or five
young ones, either biological or Adopted children, will have great
influence on his/her life. Ifa however advises that he/she needs to
offer ebo for the children so as to prevent them from dying young or
during his/her lifetime. On all these, Ifa says:
Translation
Ifa says "it is now one"
I chorus that "it is now one"
Eleeeni
He was the Awo who cast Ifa for 'Larneni
He who carried the calabash or wealth and success on his head
from heaven to earth
'Lameni was coming from Orun, Heaven to Aye, Earth. He went to Eleeni, a
Babalawo in Orun to cast Ifa in order to determine how this journey on earth
would be. Lameni was assured that he would be very successful on earth. He
was advised to offer the ebo, sacrifice, with two pigeons, honey, bean fritters
and money. He was also advised to feed Aje, the Deity of Wealth, with one
pigeon and honey. He complied.
He was therefore given the calabash of wealth and achievement from Orun to
bring to Aye. He did. While on earth, he became so successful that his wealth
had no comparison. He was always ranked among kings.
Translation
Ifa says "it is now two"
I chorus that "it is now two"
Eleeni
He was the Awo who cast Ifa for Si-Ejide
Who reclined and was weeping in lamentation of her inability to bear a child.
Si-Ejide had been married for 16 years without a child. She went to Ejeeji, a
Babaiawo, who cast Ifa for her and advised her to offer ebo with two rats, two
fish and money. She was assured that she would have multiple births. She was
also asked to feed the Twins Deity. She complied. During the time of offering
that ebo, she was in her menstrual period. She missed her next period and
became pregnant. She gave birth to a set of twins.
Translation
Ifa says "it is now three"
I chorus that "it is now three"
The three crossroads with broad base
He was the Awo who cast Ifa for Tamilore (Present me with gifts)
The son of Ifa, the main street
Tamilore went for Ifa consultation in the home of IkOrita Meta-AbidiYakata-Yakata, a Babalawo, to find out about his chance of success in life. The
Awo told him to work hard, study and be proficient in a profession, and go out
into the streets to display his talent. He was also advised to offer ebo with two
white pigeons, two guinea-fowls and money. He complied. He studied music.
He began to play Ifa music about. Everybody who met him along the street
used to shower him with presents and other gifts. Before long, he became a
very wealthy man.
Translation
Ifa says "it is now four"
I chorus that it now four
It is with laughter people collect fire for liquor distillation
With smiles, the flood joins the river
They were the Awo who cast Ifa for Elerin-magba, the king of Erin-Ile
He who knots leaves, shrubs and grasses to overcome adversary
Elerin-magba, the king of Erin-Ile was being threatened with attacks and
problems ranging from internal strife, conspiracy to external warfare. Tired of all
these developments, he summoned the Awo mentioned above
for Ifa consultation in order to find lasting solution to his various problems. The
Awo assured Elerin-magba that he would overcome all his problems. He was
advised to offer ebo with two goats and money. He was advised to
feed Esu Odara with one cock. He complied. After that, they made some
preparations for him with which he used to knot the leaves, shrubs and grasses
around his palace and the whole town. After these have been done, all the
internal strives were overcome while external aggressions became ineffective.
That was how Elerin-magba overcame all his problems and all subsequent
Elerin
are
being
praised
as
Elerin-magba
Omo
ata'ko
IeIeeIe sequn, "Elerinmagba, the offspring of those who knot leaves, shrubs and
grasses to overcome adversary"
Translation
Ifa says "it is now five"
I chorus that "it is now five
Every five days do we harvest Okra
Every five days do we harvest garden-eggs
They were the Awo who cast Ifa for Olorunjinmi (God has blessed me with this
gift)
Every five days do they present gifts to one another
Olorunjinmi, God has blessed me with a gift, went to the two Awo mentioned
above to determine how he would be able to secure the mercy and blessing of
Olodumare, He was advised that to realize his heart's desires, he too must be
observing his OS-Ifa every five days. He was also advised to offer ebo with
two pigeons, two guinea-fowl, two ducks, two hens and money. He complied.
The more he observed his Os-Ifa, the more he was receiving the blessing
of Olodumare.
Translation
Ifa says "it is now six"
I chorus that "it is now six"
All animals' tails resemble that of eta, the Leopard
When they are in the bush
They were the Awo who cast Ifa for OIofa-eta
Olofa-Eta, the king of Ofa was having the same problem as eIrin magba. He
went to another set of Babalawo who gave him the same advice as the one
given to eInn-magba. He complied. The same preparation was also made
for Olofa-Eta, He got the same result as eIrin-magba. His off springs were also
nicknamed OIofa-eta Omo atako IeIeeIe sequn - meaning "OIofa-eta, the
offspring of those who knot leaves, shrubs and grasses to overcome
adversary".
Translation
Ifa says "it is now seven"
I chorus that "it is now seven"
Whenever Olnqbon performs his annual ritual
He will mark the seventh day of the ceremony
Whenever Aresa performs his annual ritual
He will also mark the seventh day of the ceremony
They were the Awo who cast Ifa for Olojele, the conspirator
When he was in the midst of enemies
And was living in constant fear of uprising.
Olojele, the king of Ojele was in the midst of enemies. He had only few people
whom he could trust. When he realized that his opponents were gaining the
upper hand, he went for Ifa consultation. He was assured that he would
overcome his enemies. He was however advised to offer ebo with one matured
he-goat and money. He complied. Shortly after this had been done, his enemies
had a serious disagreement on how best to deal with him. They therefore
descended on each other and destroyed each other. That was how Olojele was
able to overcome his enemies.
Translation
Ifa says "it is now eight"
I chorus that "it is now eight"

May the home frontage be calm and peaceful
May the back of the home be calm and peaceful
They were the ones who cast Ifa for Abinjo Who was born in 'Igbajo town
Together with Iresi-Oro
The front is calm and peaceful
The back is calm and peaceful
I had offered my own ebo with 1,600 cowries
Abinjo was a native of Igbajo town. His main preoccupation was how to secure
and maintain peace and tranquility in his home. He therefore went to the group
of Babalawo mentioned above. They assured him that he would be able to
realize his heart's desire. He was advised to offer ebo with two white pigeons,
two guinea-fowl, two male ducks together with 1,600 cowries. He complied.
Before long, his home, his environment, his life became peaceful and
harmonious. He was full of happiness for the rest of his life. If anyone asked him
how he managed to have such an agreeable life, he used to respond that he
had offered his ebo with 1,600 cowries.
Translation
Ifa says "it is now nine"
I chorus that "it is nine"
Their clothes are to be hung until they tear to pieces
Our dresses are to be worn until they fade
They were the Awo who cast Ifa for Alakesen-mapba
Whose praise name includes "engi magba
Who after being installed an Oba
Was weeping in lamentation of his inability to have people
Who would pay him homage
We have now made Alaksan the head of the market
All our children
Step here and pay your homage
All our children
AIeksen was installed as the head of Akesan market. All his efforts to get
submissive subjects proved abortive. He consequently approached the group of
Babalawo mentioned above for Ifa consultation. He was assured that he would
have people who would be paying him homage. He was advised
to offer ebo with two white pigeons, two guinea-fowls, two cocks and money. He
did. "Before long, he was able to muster enough support which made him
relevant as the head of Aksen market. He was very happy when he saw
everybody, young and old, paying him homage. Those who were not around
were informed to come and pay homage to him. They all did.
Translation
Ifa says "it is now ten"
I chorus that "it is now ten"

Clients are the ones who go to Babalawo's house
Babalawo is not to frequent a client's house
This was the declaration of Ifa to Owo Oga
Owo Ogiri gbdu
Off-spring of those who greet with "Okun yeye"
He who fights and uses the handle of his sword to mark the ground
When weeping in lamentation of his inability to control his subjects
Owo Ogiri gbedu, the king of Ijesaland, was looking for all the good things of
life. He got them. He became rich; he was very successful in his business; he
was nominated as an Oba and was eventually installed as the Oba,
There was one snag however: he had no control over his domain. Most of his
directives were simply ignored by his subjects. Consequently, he went to the
group of Awo mentioned above for Ifa consultation. The Awo assured him that
he would have control over his domain and that his subjects would respect him.
He was advised to offer an Ebo with two pigeons, two guinea fowls, two ewes,
16 rings and money. He did. Before long, he became so popular among his
subjects that anything he said, even jokingly, was law. He became one of the
most accomplished Oba in the history of his town. In the end, he died a very
happy man.
Translation
Ifa says "it is now eleven"
I chorus "it is now eleven"
When packing ritual materials for Olu, they are always done in eleven
When packing ritual material for Awo they are always done in eleven
These were the declarations of Ifa to Okanlawon
Who was advised to offer ebo.
So, that his second in heaven would shower him with good gifts of life
Okanlawon was an Elegbe. He had however forgotten about his heavenly peers
while on earth. All what he was doing amounted to naught. For solution, he went
The Awo told him that this problem was that he had forgotten about his
heavenly peers and they too had chosen to forget about him. Consequently, all
his efforts on earth did not receive the backing of his egbe in heaven. He was
advised to offer ebo with two pigeons, two cocks and money. He was also
asked to feed his egbe with sugarcane, honey, bananas, peanuts, coconut,
oranges and other edibles. He complied. Before long, he became a very
successful man.
Translation
Ifa says "it is now twelve"

1 chorus that "it is now twelve"
Orunmila says that whenever he wakes up at dawn
All things are agreeable to him
He asks that what if he wakes up at dawn
And he wraps himself with a black coverlet?
They respond that people will say "gently Orunmila
"The man who shines in his blackness
"The owner of black jewelries"
"Ifa says "it is again twelve"
I chorus that "it is again Twelve"
They respond that people will say "gently Orunmila"
Owner of the land space"
"That is as red as clay"
I also respond that "it is again twelve"
And he wraps himself with white coverlet?
They respond that people will say "gently Orunmila"
The owner of that palm-tree
"Which is white and immaculate"
I chorus that "it is again twelve"
Orunmila says that whenever he wakes up at dawn All things are agreeable to
him
Orunmila asks that what if he wakes up at dawn
And chooses to wear neither trousers nor apron?
They respond that people will hail him and say "gently Orunmila
"Easy Orunmila
"Gently, easy, he who is fresh and lovely in his complete nakedness"
"Gently, the man who is kingly in his nudity"
Ifa says that no matter the condition of the person for whom this Odu is
revealed he/she will still regale and other people will find something for which to
envy and emulate him/her. Consequently, it is in the interest of the person for
whom Eji-Ogbe is revealed to make the very best use of whatever condition in
which he/she finds himself/herself.
Translation
It is from the base that the mortar carver commences the carving for a mortar
It is from the base that Ayo game player plans the defeat of his opponent at
Ekiti-efon
It is from the bottom of a tree that Ajao climbs to the peak of any tree
It is from the bottom that my father, known as Agbonijosu
makes love to his spouse .
By the same season the following year
The result is the Ire of a bouncing baby
These were the declarations of Ifa to Egbe
And to eran
And to sasara
And to Aroni with the big, thick tuft of hair on his head (after the rest had been
cleanly shaven)
And to Sonakoki
Who was the youngest of them aII.
They were advised to offer the ebo for longevity
The five children mentioned above were the ones who were most important
to Orunmila among all his children at that material point in time. These children
went to the home of the group of Awo whose names were mentioned above for
Ifa consultation. They were all informed that they were Elegbe children. Each of
them was advised to offer ebo with one cock, palm oil and money. They were
also told to cut kolanuts into pieces and place them on their Ifa. From there they
were to be picking the kolanuts for consumption. By so doing, they were
assured, they would live long on earth. They did; and they lived long. They were
all saying that:
Translation
Even in twenty years to come
We shall be eating kolanuts placed on top of Ikin our holy kernel
In thirty years to come
We shall be eating kola nuts placed on top of our holy kernels
In fifty years time
We shall be eating kolanuts placed on top of our holy kernels
We have taken up the identity of Sonakoki
Death will never kill the person who eats kolanuts placed on top of the holy
kernel
We are now Sonakoki
Ifa says that so long as the children (natural or Adopted) of the person for whom
this Odu is revealed can do this, so long will they live on earth. This can be
done daily or at every Ifa days. It is a sure remedy against ailments and evil
spirits for those born by this Odu or those for whom this Odu is revealed during
consultation.
Translation
Ifa says "it is now one"
I chorus that "it is now one"
Eleeeni
He was the Awo who cast Ifa for Lamerni
He who carried the calabash or wealth and success on his head
from heaven to earth

Ifa says "it is now two"
I chorus that "it is now two"
ejeeji
He was the Awo who cast Ifa for Si-ejide
Who reclined and was weeping in lamentation of her inability
to bear a child
Ifa says "it is now three"
I chorus that "it is now three"
The three crossroads with broad base
He was the Awo who cast Ifa for TamiIore (Present me with gifts).
The son of Ifa, the main street Ifa says "it is now four"
I chorus that it now four
It is with laughter people collect fire for liquor distillation
With smiles, the flood joins the river
They were the Awo who cast Ifa for Elerin-magba, the king of
Erin-Ile
He who knots leaves, shrubs and grasses to overcome
adversary
Ifa says "it is now five"
I chorus that "it is now five
Every five days do we harvest Okra
Every five days do we harvest garden-eggs
They were the Awo who cast Ifa for OIorunjinmi
Every five days do they present good gifts of life to one another
Ifa says "it is now six"
I chorus that "it is now six"
All animals' tails resemble that of eta When they are in the bush
They were the Awo who cast Ifa for OIofa-Eta
Ifa says "it is now seven"
I chorus that "it is now seven"
Whenever Ologbon performs his annual ritual
Whenever Aresa performs his annual ritual
They were the Awo who cast Ifa for OIOjele, the conspirator
When he was in the midst of enemies
And was living in constant fear of uprising
Ifa says "it is now eight"
I chorus that "it is now eight"
May the home frontage be calm and peaceful
May the back of the home be calm and peaceful
They were the ones who cast Ifa for Abinjo
Who was born in Igbajo town
Together with Iresi-Oro
The front is calm and peaceful
The back is calm and peaceful
I had offered my own ebo with 1,600 cowries
Ifa says "it is now nine"
I chorus that "it is nine"

Their clothes are to be hung until they tear to pieces
Our dresses are to be worn until they fade
They were the Awo who cast Ifa for Alakesan-maOba
Whose praise name includes "lrigbi magba
Who after being installed an Oba
Was weeping in lamentation of his inability to have people
Who would pay him homage
We have now made Alakesan the head of the market
All our children
Step here and pay your homage
All our children
Ifa says "it is now ten"
I chorus that "it is now ten"
Clients are the ones who go to Babalawo's house
Babalawo is not to frequent a client's house
This was the declaration of Ifa to Owa Oga
Owa Ogini qbedu
Off-spring of those who greet with "Okun yeye"
He who fights and uses the handle of his sword to mark the
ground
When weeping in lamentation of his inability to control his
subjects
Ifa says "it is now eleven"
I chorus "it is now eleven"
When packing ritual materials for Olu, they are always done in
eleven
When packing ritual material for Awo they are always done in
eleven
These were the declarations of Ifa to Okanlawon
Who was advised to offer ebo
So, that his second in heaven would shower him with good gifts
of life
Ifa says "it is now twelve"
I chorus that "it is now twelve"
"The man who shines in his blackness
"The owner of black jewelries"
I chorus that "it is again Twelve
And he wraps himself with a red coverlet?
"Owner of the land space"
"That is as red as clay"

I also respond that "it is again twelve"
And he wraps himself with white coverlet?
"The owner of that palm-tree"
"That is white and immaculate"
I chorus that "it is again twelve"
Orunmila asks that what if he wakes up at dawn
And he chooses to wear neither trousers nor apron?
They respond that people will hail him and say "gently Orunmila
Easy Ornnmila
"Gently, easy, he who is fresh and lovely in his complete
nakedness"
"Gently, the man who is kingly in his nudity"
It is from the base that the mortar carver commences the
carving for a mortar
It is from the base that Ajao game player plans the defeat of his
opponent at Ekiti-efon
.
It is from the bottom of a tree that Ajao climbs to the peak of
any tree
It is from the bottom that my father known as Agboijusu
makes love to his spouse
By the same season the following year
The result is the Ire of a bouncing baby
These were the declarations of Ifa to Egbe
And to Eran
And to Sasara
And to Aroni with the big, thick tuft of hair on his head And to Sonakoki
Who was the youngest of them all
They were advised to offer the ebo for longevity
Even in twenty years to come
We shall be eating kolanuts placed on top of Ikin our holy kernel
In thirty years to come
We shall be eating kolanuts placed on top of our holy kernels
In fifty years time
We shall be eating kolanuts placed on top of our holy kernel
We have taken up the identity of Sonakoki
Death will never kill the person who eats kolanuts placed on top
of the holy kernel
We are now Sonakokl
7. Ifa says that the person for whom this Odu is revealed loves to crave for
attention and recognition at all times. He/she shall always get the
attention he/she desires. Ifa already advises that he/she must never be
complacent with whatever achievement he/she had attained until he/she
has reached the zenith of his/her career in life. He/she must however be
cautious in his/her pursuit of recognition at all times. Ifa says that even
though he/she must strive to reach the top, he/she must however be
cautious in his/her pursuit. Ifa also says that this person must learn the
attitudes of elders and important dignitaries in the community. By so
doing, he/she will move in the midst of elders and very important
personalities. On all these, Ifa says:
Translation
I tried in vain to hide myself
But my OM says it does not accept my hiding myself
I tried to walk in alleyways
But my eda refuses to accept my walking in alleyways
These were Ifa's declarations to Il, the mother-earth When coming from
heaven to earth
So, that nothing could be placed on top of her
She responded that her life was right and proper the way it was
When Il, the Mother-earth, was coming from Heaven to Earth, she was
advised to offer ebo in order to avoid a situation where everyone would be
placing things on her. She refused to offer the ebo, retorting that she was quite
satisfied with the way her life was. It was on that very day that people spread
mat on her. That was when she understood the importance of the advice of the
Awo.
Translation
But my OM says it does not accept my hiding myself
These were Ifa's declarations to Eni, the mat
When coming from heaven to earth
When Eni, the Mat, was spread over the Ground, Eni thought that her position
was the ultimate in achievement. She was however advised to offer ebo with
two pigeons and money. She was also asked to feed her Ori with one white
pigeon, honey, liquor, four kolanuts, eight bitter kola and money. She refused
and said that she was quite satisfied with her present achievement. It was on
that very day that a rug was placed on her.
Translation
But my Ori says it does not accept my hiding myself
I tried to walk in alley ways
These were Ifa's declarations to Ire, the Rug
By the time it, the Rug was placed on top of Eni the Mat, the Rug was
jubilation, thinking that her achievement was the greatest anyone could ever
make. She was however advised to offer ebo as stated above so that no other
thing could ever be placed over and above her. She refused to heed this advice.
On the same day, Apere, the stool, was placed on top of her.
.
Translation
But my Eda refuses to accept my walking in alleyways
These were Ifas declarations to Apere, the stool
When Apere, the stool was placed on top of it, the Rug, she was happy and
thought that she had achieved a lot. She was however advised to offer ebo so
that no other thing could be placed on top of her. She refused to heed the
advice of the Awo. That same day, Oba, the king was placed on top of her.
Translation
But my eda, refuses to accept my walking in alleyways
These were Ifa's declarations to oba, the king
So, that nothing could be placed on top of him
He responded that her life was right and proper the way it was
Oba, the king, was placed on the stool, which was placed on the Rug, which
was placed on the Mat, which was placed on the Mother-Earth. He was very
elated. Everyone was hailing him and chanting "Kabiyest" in salutation. He was
however advised to offer ebo and feed his Ori as stated above so that nothing
could be on top of him. He said that he was quite contented with his present
condition. On that same day, Ade, the crown, was placed on top of his head.
Translation
These were Ifa's declarations to Ade, the crown
.
He responded that his life was right and proper the way it was
Ade, The Crown, was placed on the head of Oba, the king. The Crown thought
that the achievement was the ultimate. He was full of joy and celebrations. He
was however warned to offer ebo as prescribed above so that nothing could be
placed over and above him. He simply ignored the advice. On that very day, 16
peacock plumes were placed on top of Ade, the Crown.
Translation
These were Ifa's declarations to 'lye Okin, the Peacock Feathers
When Iye Okin, the Peacock Plumes, were attached to the top of Ade, the
Crown, they looked everywhere and concluded that there was no way any other
thing could be placed on top of them. Based on this conviction, they simply
ignored the advice of the Awo who asked them to offer ebo as prescribed
above. On that very day, Eslnsln-tente, a tiny Housefly, landed on top of the
plumes.
Translation

These were Ifa's declarations to Esinsin-tente, the Tiny
Housefly
Eeinein-tente found himself on top of the Iye Okin, Peacock Plumes, who were
on top of Ade, the Crown, who was on top of oba, the King, who was on top
of Apere, the Royal Stool, who was on top of Ire, the Rug, who was on top
of Eni, the Mat who was on top of Il, the Ground and realized that nothing
stops any other thing from being placed on top of him. In this wise, he heeded
the advice of the Awo who asked him to offer ebo in order to avoid a situation
where something else would be placed on top of him. He also fed his Ori as
prescribed. He was also advised to take life easy and that he should learn how
to behave in the midst of people. He complied. He was then assured that
nothing would be placed on top of him. True to prediction, nothing was placed
on top of him.
Anytime he landed on ly Okin, the Peacock plumes, he would wash his

two hands and two legs thoroughly, he would then wine and dine with
Oba, the King and all his Highness Chiefs and other subordinates. After
the feasting, he would then begin to jubilate by singing thus:
Translation
I wash both hands and feet
And feast with Oba, the king
I die no more
Ifa says that the person for whom this Odu is revealed needs to learn proper
conduct and decorum so as to live long and be able to mix freely in the midst of
very important personalities. Ifa says that he/she shall be found in the midst of,
and counted along with, Oba and important dignitaries.
Translation
These were Ifa's declarations to Ile the mother-earth

That was the day that Eni, the Mat was placed on it
These were Ifa's declarations to Eni, the mat
She was advised to offer Ebo
That was the day that Ire, Rug was placed on it
These were Ifa's declarations to Ire, the Rug
That was the day that Apere, the Stool was placed on it
These were Ifa's declarations to Apere, the stool
That was the day oba was placed on it
These were Ifa's declarations to Oba, the king
He was advised to offer Ebo
He responded that her life was right and proper the way it was
That was the day that Ade, the Crown was placed on his head
But my Ori says it does not accept my hiding myself I tried to walk in alleyways
These were Ifa's declarations to Ade, the crown

He responded that his life was right and proper the way it was
That was the day that 16 peacock plumes were placed on it
But my Ori says it does not accept my hiding myself I tried to walk in alleyways
These were Ifa's declarations to 'lye Okin, the Peacock Feathers
That was the day that Eeinein tente, the tiny Fly landed on the feathers
These were Ifa's declarations to Eeinein-tente, the Tiny Housefly
So, that nothing could be placed on top of her She complied
She washed her hands gingerly
And washed her legs gingerly
She opened her mouth
And Awo songs came out of mouth
She then declared:
I wash both hands and feet Idie no more
Ifa says that the person for whom this Odu is revealed shall wine and dine in the
midst of the high and mighty in the society. He/she shall be given the respect
reserved only for royalties.
8. Ifa says that as the child of Eji-Ogbe, the person for whom this Odu is
revealed has no other source of support except Olodumare, OM and Ifa.
It is through Ifa that his/her wealth, success, health and popularity are
assured. Ifa says that, as parts of his/her perpetual crave for attention
and recognition, he/she endeavors to prove to others how intelligent
he/she really is. Ifa says that all his/her intellect usually exposes his/her
folly. Conversely, if anyone tries to under-estimate his/her intelligence,
such person will be shocked when it dawned on him/her how smart
he/she is.
Ifa says in conclusion, that it foresees the Ire of wealth, spouse, children,
house, horse, longevity and good health for the person for whom
this Oduls revealed. He/she needs to rely on Ifa at all times. There is
need for him/her to offer ebo of Arukore, He/she is advised to offer two
pigeons, two hens, two cocks and money. He/she also needs to feed Ifa
with four rats, four fish, palm-oil and liquor. On these, Ifa says:
Translation
The wisdom of Ako
The foolishness of Ako
As wise as Ako is, he cannot come home
As foolish as Ako is, he cannot be sold into slavery
The elder who left his own home
And was moving about other people's homes
Is the person called Ako
Let the occupant of the house exercise caution
Let the occupant of the house show meekness
If the occupant of the house is not cautious
If the occupant of the house does not show meekness
Ako will surely leave for another house
With arms, akimbo, he will match majestically
He will walk majestically, with arms akimbo
These were Ifa's declarations to Oninaaja-Agonyin
Offspring of the Ori which is in search of a befitting cap
And of beaded waist and buttocks in search of a mule
to mount as a horse
He engaged in merchandise in several places
But he had no profit to show for his efforts
He was advised to enter into partnership with Orunmila
Oninaeja-Agunyin tried so many enterprises but failed. He tried farming; he
failed. He tried hunting; he failed. He tried fishing; he failed. He tried trading; he
failed. He tried handicraft; he failed. He tried singing; he failed. Consequently,
he approached the group of Awo mentioned above for Ifa consultation: would he
succeed in his life?
The Awo assured him that he would succeed in his life. They said that he must
never prove to be more intelligent than others. He must also avoid being too
arrogant or feeling that he understood how to do things better than others. He
was equally advised to offer ebo as stated above, to be cool and calm at all
times, and to enter into partnership with Orunmila, He complied with everything
he was told to do.
Before long, all the spirits responsible for financial success and achievement
were attached to his domain by Ifa. He had money; he was financially solvent
enough to have a spouse. With his spouse, he was able to have good children.
With children, he was able to build a befitting house. With his home, he was
able to purchase horses and keep them in
the manger in his home. With
horses, he was able to go about his business on horseback. He was happy and
contented. He was always equated among kings.
Translation
The wisdom of Ako
The foolishness of Ako
As wise as Ako is, he cannot come home
As foolish as Ako is, he cannot be sold into slavery
The elder who left his own home
And was moving about other people's homes
Is the person called Ako
Let the occupant of the house exercise caution
Let the occupant of the house show meekness
If the occupant of the house is not cautious
If the occupant of the house does not show meekness Ako will surely leave for
another house
With arms, akimbo, he will match majestically
He will walk majestically, with arms akimbo
These were Ifas declarations to Omnaaja-Agunyin
Offspring of the Ori which is in search of a befitting cap
And of beaded waist and buttocks in search of a mule to mount as a horse
He engaged in merchandise is several lands
But he had no profit to show for his efforts
He was advised to enter into partnership with Orunmila
He complied and offered the appropriate sacrifice
One cannot enter into partnership with Orunmila
For one not to have the profit of wealth
Wealth is it which attracts spouse
For one not to have the profit of spouse
Spouse is it which attracts children
For one not to have the profit of children
Children are they who attract a befitting home
For one not to have a befitting home
Home is it which attract horses
For one not to have horses
Horses shall we mount in our Ifa enterprises
Unless if Eji Ogbe is not the king of all the Odu of Ifa
Horses shall we mount in our Ifa enterprises
9. Ifa says that it is advisable for the person for whom this Odu is revealed
not to procrastinate in the offering of ebo and the feeding of Esu in order
to get all the Ire, which are already looking for him/her, at the appropriate
time.
Ifa says that the person for whom eji-Ogbe was revealed had lost, or is
about to lose, many things in terms of material possession in life. Ifa says
that he/she needs not to worry as along as he/she still has
possession
of the most invaluable asset in this world his/her life. Ifa says that as long
as he/she still lives, all the things which might have been lost shall be
regained several times over. It may however be that he/she had missed
several promising chances in life due to no fault of his/hers. Ifa says that
he/she shall still attain greater heights in life as long as there is life. Ifa
says that nothing lost must ever be allowed to worry the person for whom
this Odu is revealed. As long as there is life, there is hope; as long as
there is hope, there are several opportunities. On these, Ifa says:
Translation
An Albino is he who grows grey hair all over his body
A cripple is he who never stretches his hands
And carry Orisa calabash form the attic
These were Ifa's declarations to emi, Life
The offspring of Orisa Gbowuji
Who shall become the most important part of the body
Emi was an offspring of Obatala, He was very popular. One day, he went to the
Awo mentioned above in order to know his position among the other parts of the
body. He was told that he would become the most important part of the body
and that without him, all the other part of the body, without exception, would be
useless. He was also told that the body would lose many things in life but that
as long as he still remained as part of the body, all the lost items would be
regained. He was advised to offer ebo with three cocks, three white pigeons
and money. He complied. He was also advised to feed Obatala, He also
complied.
Before long, the Body lost many things - position, spouse, clothing materials,
prosperity, money and many other things. But because Emi, Life, was still
retained as he had been forewarned, the Body clung to life. No room was given
to despair. Life clung to hope. Soon after, things began to change for the better.
Money returned, spouse returned with children. Because there was money, he
was able to purchase all the essential things in his life. He regained all the lost
things in several folds. He was so happy. He began to preach to others who
were in difficult situations that they only needed to ensure that Emi, Life, was
not lost. When there is life, there is hope; and when there is hope, there are
boundless opportunities.
Translation
An Albino is he who grows grey hair all over his body
A cripple is he who never stretches his hands
And carry Orisa calabash from the attic
These were Ifa's declaration to Emi
The offspring of Orisa Gbowuji

Who shall become the most important part of the body
He complied
Lo, Orisa, Emi is the most important
Orisa, Emi is the most invaluable
If Emi is not taken away
Verily, nothing is lost
Orisa, Emi is the most essential
Ifa says that with life, all things are possible. Only the dead can lose hope. As
long as there is life, there is the need to continue to strive for the better.
10. Ifa says that the person for whom Eji-Ogbe is revealed shall succeed in
life. That is not in contention. He/she however needs to take the issue of
securing a spouse of his/her own very seriously and make it a point of
priority to have his/her own children early in life. He/she should not be
too concerned with securing money and all other material things of life
without giving a serious consideration to having his/her own children
early in life. This is because he/she may end up spending a considerable
part of the money that he/she had made in the search for children at later
stage in his/her life.
Ifa says that this person needs to offer ebo with three hens, eight rats,
eight fish and money. He/she is also to feed Ifa with one goat, eight rats
and eight fish. A stanza in Eji-Ogbe in support of this says:
Translation
Ifa declares that here comes Epeji the Awo in the household of
Koro the wealth accumulator
Ifa, I state that we transacted Ifa business extensively and arrived at this land
I declared that we were very successful
I indeed Orunmila asked what we brought back
Which made us feel that we were successful
I responded that it was two swift rats
Which we brought back
This made us have a successful enterprise
Some Ifa practitioners headed by Epji approached Orunmila and declared to
him that they were successful in their Ifa practices. Orunmila asked them to
state what they brought back as gain in their transactions. They responded that
they brought back two rats each. Orunmila declared that what they made did
not amount to success. They had only gone on rats eating
expedition. Orunmila then asked them to go out again and pursue real profit in
their Ifa practices.
Translation
Ifa declares that here comes Epji, the Awo in the household of
Ifa, I say that we transacted Ifa business extensively and
arrived at this land
I declare that we were very successful indeed
Orunmila asked what we brought back
Which made us feel that we were successful?
I responded that it was two fish, graceful in swimming
This made us have a successful enterprise.
Again, Orunmila made it clear to the Ifa practitioners that acquisition of fish did
not constitute profit. It only showed them to be fish eaters. Orunmila ordered
them to go back in pursuit of real profit.
Translation
Ifa declares that here comes Epeji, the Awo in the household of
Ifa, I say that we transacted Ifa business extensively and arrived at this land
I responded that it was two birds, swift in flight
And again, Orunmila told the Ifa practitioners that to acquire birds did not make
a person successful. It only showed one as a bird eater. Orunmila then asked
them to go back in search of real profit.
Translation
Ifa declares that here comes Epji, the Awo in the household of Kro,
the wealth accumulator
I responded that it was two beasts, with large livers
And yet again, Orunmila declared that having several beasts did not make
anyone successful. It did not constitute profit in life. It only categorized one
among the group of beast eaters. Orunmila again ordered them to go in search
of real profit in life.
Translation
Ifa declares that here come Epji, the Awo in the household of Koro,
Ifa, I say that we transacted Ifa business extensively, and arrived at this land
Which made us feel that we were successful
I respond that it was two maids, with pointed breasts
Whom we brought back
When Orunmila heard that the Awo had brought two damsels, he declared that
it was at that time that the Awo could say that they had a successful Ifa
enterprise. The Awo were surprised that only when they brought home two
maids did Orunmila declare that they could really talk of engaging in a profitable
enterprise in life. They asked Orunmila why this was so. Orunmila responded
that it was only through these maids that they could have children. It was
through children that their future was assured. He stated that only children
constitute people's real profit in life. Consequently, rats, fish, birds or beasts do
not constitute profit in life; whereas marriage and children do.
Translation
Ifa declares that here comes EPji the Awo in the household of Kor
Ifa, I state that we transacted Ifa business extensively and arrived at this land
Orunmila asked that what we brought back
That made us feel that we were successful
I responded that it was two swift rats
Orunmila asserts that it was not a successful enterprise
It was just a rat eating venture
Ifa declares that here comes epji, the Awo in the household of Koro
That made us feel that we were successful?
I responded that it was two fish, graceful in swimming,
It was just a fish-eating venture
Ifa declares that here comes epeji, the Awo in the household of Koro
That made us feel that we were successful?

I responded that it was two birds, swift in flight
It was just a bird eating venture
Ifa declares that here comes Epji, the Awo in the household of Koro
I declare that we are very successful indeed
To make us feel that we were successful?
I responded that it was two goats with massive liver
It was just a beast eating venture
Ifa declares that here comes Epji, the Awo in the household of
Koro, the wealth accumulator
Ifa, I say that we transacted Ifa business extensively, and arrived at this land
That made us feel that we are successful
I responded that it was two maids, with pointed breasts
Whom we brought back
Oronmlla asserts that it is now that you engage in successful enterprise
Akaoo asks why it is so
Orunmila responds that when the maids give birth to Amosu
They will also give birth to Amore
Our children preserve our name when we are gone
In this Ifa, only one's child is what one possesses that is greater than the
possessor. Life without children is not worth living. Consequently, it is in the best
interest of Eji-Ogbe children or whoever this Odu is revealed for, to struggle and
have children early in life in order to avoid a situation where he/she would be
spending his/her resources in search of children.
11. Ifa says that the person for whom this Odu is revealed is an Elegbe.
He/she needs to feed his/her egb regularly. By so doing, he/she will live
long, be prosperous and will have several followers who will respect and
adore him/her. There is also the need to offer ebo with two hens, two
rats, two fish and money. He/she also needs to look for a big cocoyam
leaf, put a "hand" of Ifa in the leaf and while using the leaf as a container,
slaughter one of the hens offered as ebo and drain its blood on the
cocoyam leaf without allowing the blood to touch the Ikin. This is to be
left there for at least, six hours or better still, until the following day before
being returned into the Ifa container. After this, Ifa will be asked what the
egbe will accept as feeding materials for the person for whom this Odu is
revealed. On these, Ifa says
Translation
It is the quality of the yam that selects it for pounded-yam
It is the quality of the maize that selects it for corn-meal
It is the attitude of a woman that makes her the favorite wife
It is the attitude of a child that makes him the heir apparent
Who shall befriend all these youths
There are several groups of Elegbe children who were in heaven and they
always planned to come to the world only to live for a few days to a few years
and return to heaven. The parents of such children were usually sad whenever
the children departed the world. When the mothers of such children became
pregnant again, they would be gripped with the fear that they never knew
whether these children would live to old age or not.
With all these developments, the societies in which these children lived were
never happy. Several parents used to troop into Ornnmila's home on a daily
basis. Consequently, Orunmila devised a means of ensuring that these children
found it very difficult, if not totally impossible, to die young. He gathered all the
children together when they were about to leave their abode in heaven for
earth. He pleaded with them to become his friends. They agreed. During the
short period that they stayed in heaven, they enjoyed unprecedented joy,
friendship and improved quality of life. They were so impressed that they did not
want to leave Orunmila for one moment anymore.
One day, Orunmila called these children together and informed them of his
intention to return to earth. They were all very sad to hear
this. Orunmila however told them that there was nothing to make them sad
since they too were due to be born on earth very soon. He nonetheless told
them that if they wished to continue to be his friends on earth, they needed to
enter into a covenant with him. They gladly agreed. He then brought out a
cocoyam leaf; he held an edge and asked the children to hold the edge of the
leaf. They all did. He killed a fowl and drained its blood on it. He told them that
while on earth, they must never wish to return to heaven until they were already
old and that if they forgot and harbored this thought, the moment this symbol of
their covenant was performed for them, they must drop such thought. They all
agreed.
Orunmila also told them to use the opportunity of their closeness to him to
assist each other and make each other great. They also agreed. Since then,
they found it difficult to die young, especially if the ebo stated above had been
performed for them. They also have the backing and support of their heavenly
egbe.
Ifa says that there is the need to make all the Elegbe children close to Ifa for
adequate protection. They are all Orunmila's friends. They had also entered into
an all-abiding covenant with Ifa - right from heaven. After this, the parents need
to feed ege for them regularly in order to ensure the support and
encouragement of their heavenly peers for them to reach the very peak of their
chosen careers.
Translation
It is the quality of the yam that selects it for pounded-yam
It is the quality of the maize that selects it for corn-meal
It is the attitude of a woman that makes her the favorite wife
It is the attitude of a child that makes him an heir apparent
These were the declarations of ifa to Orunmila
Who shall befriend all these youths
He complied
Come and join us in the midst of all ire
Lo, please do not break this covenant
We have chosen a cocoyam leaf as the symbol (of the covenant)
12. Ifa says that it foresees the Ire of childbearing for a barren woman. This
woman is between 30 and 45 years old. The woman in question is too
proud and too full of herself. Even though she had never had any child in
her life, yet she had been making it difficult for men to approach her for a
long-lasting relationship. This woman prefers casual relationship to a
serious affair.
Ifa says that this woman must think of having a partner of her own if she
had not had any. She needs to be less arrogant to her partner and think
more seriously about having her own child in her life.
Ifa also says that throughout the period that the woman in question ought
to be serious about child-bearing, she was busy pursuing worldly
possession.
The woman needs to offer ebo with 200 brown rats, one bead which
would first be tied around her waist and then used as part of the ebo
materials. If she already has a bead tied around her waist, that is the one
she must use. Her partner also needs to offer one brown rat as ebo.
These ebo materials are to be carried to the outskirt of the town and
placed by the roadside separately. The couple must not go together. The
husband must go first while the woman goes later to place her own ebo a
few meters away from that of her husband. Ifa says that if all these are
done accordingly to Ifa's specifications, the following year will not meet
the woman without carrying her own baby either in her womb, ready to
deliver, or on her back, already a proud mother. A stanza in Eji-Oge
supporting this says:
Translation
We searched and searched for Olurokun
Yet we did not find Olorokun
I asked where Oltlrokun had gone to
They said that Olurokun is still in this world
We searched and searched for Aberokun
Yet we did not find AberOkun
I asked where Aberokun had gone to
They said that Aberokun is in heaven
These were Ifa's declarations to Aye, the world
The offspring of Olodumare
When weeping in lamentation for her inability to have her own baby
Aye, the world was an offspring of Olodumare, All the secrets of the world were
inside her belly. All the resources inside the world were embedded inside her. All
the wisdom in the world was also in her custody. As a result of this, Aye was full
of herself. She was proud and arrogant. She saw no reason why she should
bow down for any man. Knowing that she had more resources than any man,
she found it difficult to maintain any lasting relationship with any man.
As a result, she used to snub men. If she had anyone as lover, she had no
emotional consideration for him. At a stage, she made up her mind that no man
would ever see her nakedness.
At a point, she realized that she was getting older and older, but she had no
child. She became worried and consequently, she went to the house of the Ifa
priests mentioned above. There, she was assured that she would have her own
baby in her life. She was however advised against being too self-centered. She
was also told to her humility to her man. They told her that any woman whose
nakedness cannot be seen by a man can never have a child. She was advised
to offer ebo as prescribed above. She was also told that she had a bead tied
around her waist and that the bead must be added to the ebo, all these were to
be taken to the outskirt of the town. Hearing all these, she signified her
readiness to offer the ebo as quickly as possible. The Ifa priests told her to go
and look for the 200 emo (brown rats) she needed to offer the ebo.
Translation
Yet we did not find Olurokun I asked where Olurokun had gone to
Yet we did not find Aberokun
They said that Aberoku n is in heaven
These were Ifa's declarations to the 401 lrunmole
When each of them wished to proposition and marry Aye

Each of them was advised to offer ebo
Knowing that Aye was full of resources and potentials, all the 401 Irunrnole
were eager to marry her. When each of them approached her, she snubbed
them. They then went to the home of the Ifa priests mentioned above for Ifa
consultation in order to know what they needed to do in order to have Aye's
hand in marriage.
The Awo assured them that anyone among them who could
offer ebo prescribed above would be the lucky husband of Aye. They were
advised to offer one brown rat and money. The ebo was to be taken to the
outskirt of the town. When the ebo was placed there, whoever carried the ebo
there was supposed to hide somewhere and watch the ebo throughout the day
and see what would happen before returning home late in the evening of that
day.
When the 401 Irunrnole heard of this, they all said that there was no reason why
they should go into all those troubles because of one ageing woman.
Consequently, they refused to offer the ebo, none of them was able to marry
Aye, the daughter of Olodumare,
Translation
Yet we did not find Olurokun
I asked where Olurokun had gone to
I asked where AbrOkun had gone to
These were Ifa's declarations to Orunmila
When proposing to marry Aye
Ounmila, seeing that all the 401 Irunmole tried and failed in their bid to marry
Aye, the daughter of Olodumare, also approached the same set of Ifa priests for
Ifa consultation on the same subject. The Awo also assured him that he would
succeed in marrying Aye, but that he needed to offer ebo as prescribed to the
other Irunmole. Orunmila realized that the 401 Irunmole failed because they did
not offer the ebo as prescribed. He then made up his mind to go and get the
brown rat and bring it to the Awo so that the ebo could be offered for him.
Very early on the following day, Orunmila went to Ejigbomekun market to
purchase the brown rat and returned to the home of the Ifa priests so that
the ebo could be offered on time for him to carry to the outskirts of the town.
The Ifa priests offered the Ebo and Orunmila set out on his short trip. He placed
the ebo by the roadside at the outskirt of the town and found a hidden but
comfortable place from where to keep vigil on the ebo throughout the day as
instructed by the Ifa priest.
On that same day, as fate would have it, Aye too chose to go to Ejigbomekun
market to purchase her own 200 brown rats so as to enable the Ifa priests to
offer her own ebo for her and for her to carry same to the outskirt of the town.
On the very day in question however, all the rat sellers in Ejigbomekun market
brought exactly 200 rats to the market. Orunmila had bought one of the rats,
leaving a remaining 199 rats for sale on that day. This market opened for
commodities transactions once every five days. When Aye arrived at the market
she bought all the 199 rats and searched endlessly for one more rat, all to no
avail. With heavy heart, she left for the home of the Ifa priest.
In the home of the Ifa priests, Aye explained that she could only get 199 rats to
buy and that she was informed that there were only 200 rats in the market on
that day but that one man came to buy one of the rats which made it impossible
for her to get the 200 rats she needed.
The Awo told her that it would have been perfect if she had been able to secure
the 200 rats needed for the ebo. This notwithstanding, the Awo offered the ebo
for her and instructed her to carry it to the outskirt of the town.
She left the home of the Ifa priest and set out on her way to the outskirt of the
town. However, she was not fully satisfied that she could not get the whole 200
rats needed for her ebo. At the outskirt of the town, she placed her ebo very
close to where Orunmila was hiding but she did not see him. She knelt beside
her ebo and was praying fervently to the gods to please accept it even though it
remained one rat for it to complete the 200 rats she needed. While she was
praying, Olodumare breathed life into the one rat offered by Orunmila as his
own ebo, the rat ran toward Aye. When Aye saw this, she was determined to
catch and kill the rat in order to add it to her ebo to complete the 200 rats she
needed. She began to pursue the rat up and down. She ran
towards Orunmila three times without knowing that Orunmila was close by. On
her third approach, however, as she was about to hit the rat with a stick, she
slipped, her wrapper loosened and she fell down completely naked. The bead
she tied around her waist was clearly seen by Orunmila. The bead had a
distinct1oop.
Because she was unaware that she was being watched by someone she stood
up still naked, and used her hand to clean the dust particles from her body.
While doing this, Orunmila greeted her and expressed how sorry he was for her
when she fell down.
On hearing this, Aye hurriedly picked up her wrapper and tied it around her
body before answering Orunmila. She later asked Orunmila if he ever saw her
in her nudity, Orunmila responded that he never did, except that he saw the
loop of the bead she tied around her waist which he could describe in details.
There and then, Aye made up her mind to become Orunmila's wife, since he
was the first man to see her in her complete nakedness. The marriage
ceremony was a quiet one. Only a handful of people were invited. The following
year, Aye became the proud mother of a bouncing baby. However, tried as
people did, nobody ever knew what lead to the final decision of Aye to
marry Orunmila,
While in Orunmila's home, Aye showed her husband the secrets of the world.
This made Orunmila to be even wiser and more appreciative of the intricacies
that abound in the world. Whenever anyone asked how Orunmila became Aye's
husband, it remained a mystery which no one could fathom. Thus, the Awo
present especially the students of Orunmila began to sing lyr:
Translation
Yeee, ye Esu
The way Ifa became the husband of Aye, nobody knows
Yeee, ye Esu
The way Aye became the wife of Ifa, nobody knows
Ifa says that the person for whom this Odu is revealed shall be blessed with a
good and compatible spouse. With appropriate ebo, nothing shall hinder the
marital bliss of this person.
Translation
We searched and searched for Olorokun
They said that Olorokun is still in this world
They said that AberOkun is in heaven
These were Ifa declarations to Aye, the world
When weeping in lamentation for her inability to have her own baby
We searched and searched for Olarokun
Yet we did not find Olurokun
Yet we did not find Aberokan
These were the declarations of Ifa to the 401 lrunmole
When each of them wished to proposition and marry Aye
Each of them was advised to offer Ebo

I asked where Olorokun had gone to
I asked where AberOkun had gone to
When proposing to marry Aye
He complied
Now yehee, this is really wonderful
Until Aye goes with Ifa
Nobody will ever know
Yehee, this is indeed marvelous Until Ifa becomes Aye's companion Nobody will
ever comprehend
Ifa says that both husband and wife shall live happily together for a very long
time. Nobody shall be able to come in between them. They shall both become
successful and influential in their community.
13. Ifa says that it foresees the Ire of victory over death, afflictions and evil
forces for the person for whom this Odu is revealed. Ifa says that even
though he/she is under the constant threat of death, he/she will
nonetheless live long and happily. Ifa says that the person for whom this
Odu is revealed needs to feed Ifa with two rats on the fifth day that this
Odu is revealed, and two fish on the ninth day, two fouls on the 13th day
and one goat (If it can be afforded, two) on the 17th day this Odu is cast.
All the evil forces of death, afflictions, contention and loss (and most
especially death) shall run away in the vicinity of this person. A stanza in
Eji-Ogbe supporting this assertion says:
Translation
The slender forest tree shall soon become a mighty tree
A short-cut route shall soon become a major road
The small trees shall soon become mighty forest
These were the declarations of Ifa to Baba Jagadarnwa
The name given to Eji-Ogbe
When they declared that it was his turn to die
He was advised to offer Ebo.
The evil forces of death, afflictions, contention and loss were on the rampage in
the town of I1e- If during the period when all the 256 Odu were here on earth,
living in the midst of, and as, human beings. They had killed several people,
leaving in their trail, anxiety, sorrow, pain and anguish. Before long, they
declared that their next victim was Saba Jaqadaruwa, also known as EjiOgbe, when this information reached him, Eji-Ogbe went to the Awo mentioned
above for Ifa consultation. The Awo assured him that he would not die at a
tender age. (Eji-Ogbe was the youngest of all the 16 principal Odu). He was
advised to offer ebo and feed Ifa as stated above. He complied.
The day Death came to his house, he informed Death to try Oyeku Meji. The
second day, Death went to Oyeku Meji and was told to try Iwori Meji. On the
third day, Death went to lwori Meji and was told to try Odi-Meji. On the fourth
day, Odi-Meji was visited and Death was told to try Irosun Meji. Very early on
the fifth day, as Death was about to visit Irosun-Meji, Eji-Ogbe fed Ifa with two
rats. When Irosun-Meji was visited, Death was told to try Ojuanin-Meji. The
following day, Death was informed to go to Obara Meji. On the eighth day Death
tried Okanran Meji.
On the ninth day, Eji Ogbe fed Ifa with two fish. That day, Death visited Ogunda
Meji and was told to visit Osa Meji the following day; and 'Ika Meji the day after;
and Otrupon Meji the next day after.
On the 13th day, Eji-Ogbe fed Ifa with two hens. On that same day, Death
visited Otura Meji only to be told to try Irete Meji the following day. On the 14th
day, Death visited Irete Meji and was told to try Ose Meji on the 15th day. Death
visited Ose Meji and was referred to Ofun Meji. On the 16th day Death
visited Ofun Meji and was referred to Ose-Otura on the 17th day. On the 17th
day, Eji-Ogbe fed Ifa with two goats. Death got tired of pursuing Eji-Ogbe about
and left him alone. Eji Ogbe was so happy that he began to sing while feeding
Ifa with the goats, saying.
Translation
Help carry my death away today
Oh, ye beast
Help carry my death away for me to be prosperous
Help carry my death away for me to be secure a spouse
Help carry my death away for me to have children
Help carry my death away for me to have all Ire
You beast
You beast
Ifa says that the person for whom this Odu is revealed shall not die young so
that he/she will be prosperous, will get married, will have children and have all
the other Ire in life such as having a house of his/her own (a certainty for EjiOgbe children) before he/she dies.
Translation
The slender forest tree shall soon become a mighty tree
A short-cut route shall soon become a major road
The small trees shall soon become mighty forest

These were the declarations of Ifa to Baba Jaqadarnwa
The name given to eJi-Ogbe
When they declared that it was his turn to die
EJi-Ogbe asked them to try Oyeku Meji
Oyeku Meji asked them to try Iwori Meji
Iwort Meji asked them to try Odi Meji
Odi MeJi asked them to try Irosun Meji
Irosun Meji asked them to try Ojuanin Meji
Ojuanin Meji asked them to try Obara Meji
Obara Meji asked them to try Okanran Meji
Okanran Meji asked them to try Ogunda Meji
Ogunda Meji asked them to try Osa Meji
Osa Meji asked them to Ika Meji
lka Meji asked them to try Otrupon Meji
Otrupon Meji asked them to try otura Meji
Otura Meji asked them to Irete Meji
Irete Meji asked them to try OSE Meji
OSE Meji asked them to try Ofun Meji
Ofun Meji asked them to try Ose-Otura
Please help carry my death away today
Oh, ye beast
You beast
Help carry my death away for me to be prosperous
Help carry my death away for me to be secure a spouse
Help carry my death away for me to have children
Help carry my death away for me to have all Ire
You beast
You beast
14. Ifa says that the person for whom this Odu revealed is about to have a
change of environment - a change of home, a chance of work or
workplace, a change of school, a change in vicinity and so on. If he/she
is contemplating this, or even a change of spouse and so on, he/she is
strongly advised against such move as it can only lead to misfortune,
pain and disappointment. This is one of the most serious and most
important aspects of Eji-Ogbe. A stanza in this Odu says:
Translation
The nail with its broad base
He was the Awo who cast Ifa for OIomo-Agbo-Esie
When coming from heaven into the world
He was also told not to go
OIomo-Agbo-Esie was a permanent resident in heaven. One day, he decided to

change his environment by coming to reside on earth on a permanent basis. He
therefore went to Agbagba-Abidi-ku, his Awo in heaven for Ifa consultation.
His Awo however advised him never to change his environment at that material
point in time as Eji-Ogbe was opposed to any change of abode, work, career,
relationship, etc. whenever it was revealed during consultation. OIomo-AgboEsie had nonetheless made up his mind to change his place of abode. Without
minding the warnings of Ifa, he left for earth.
While on earth, he was faced with untold hardship. Human beings began to eat
his body. He became lean and haggard. When this suffering became
unbearable, he returned to heaven unceremoniously. The day he reached
heaven was the day he went straight to the home of Agbagba-Abidi-ku, his
Babalawo, He narrated his ordeal to the Awo. The Babalawo blamed him for
refusing to heed lta's warning. He was told to offer Ebo with one matured pig.
He complied. After this, he was asked to return to earth and that everything
would, as from that day, turn right for him. The next day, he went back to earth.
On earth, he became very important. All things relied on him for their survival.
Those eating him developed strange illnesses which usually made their cheeks
swell. Nobody dared to eat OIomo-Agbo-Esie again. He continued to live
happily on earth ever since. Ifa says that OIomo-Agbo-Esie is the name given to
the ground, or earth-dust. It cannot be eaten. Neither can it be mishandled
without impunity.
Translation
The nail with its broad base
He was the Awo who cast Ifa for OIomo-Agbo-Esie
He complied
Before long, not too far Join us in the midst of all Ire
Ifa says that with patience, and accurate timing, all things shall come out fine for
the person for whom Eji-Ogbe is revealed.
15. Ifa warns that the person for whom this Odu is revealed must never be
untruthful or tell lies in order to receive any favor from anyone. Ifa also
warns this person never to show lack of gratitude whenever he/she is
done a favor - no matter how little this favor may seem.
Ifa says that if he/she engages in lying and/or shows ingratitude, all
what he/she had ever made in this life shall be retrieved from
him/her by Olodumare and Ifa, the end is filled with regrets. On

these aspects, Ifa says:
Translation
It is in front that the staff used to bait a dead fall trap springs to
This was Ifa's declaration to Orunmila.
When going on Ifa mission to If, the truthful
They were advised to offer ebo
Orunmila was going to Ife Asooto, the truthful, together with all 16 principal Odu
and OSE Tuura, on their way they arrived at the city of the Blind. All the
inhabitants of this city were blind. On reaching there, Orunmila expressed the
desired to take tobacco snuff because he was feeling the urge for it. The blind
people said that if not that they could not see, the village where they sell
tobacco and snuff was very close to them. Orunmila then asked them "what if
we help you to regain your eye sights, will you get the snuff for us?" They
responded in the affirmative. "I hope you are not lying to us". They all
responded that they could never lie over such important issue.
Ornnmlla, having secured the promise from them, hit the staff of truth on the
ground. He asked them all to hold the staff; those who could not hold the staff of
truth were asked to hold the blind persons next to them. When they all did, the
16 principal Odu and OSE-Otura began to sing, saying:
Translation
It is not right to (lie) do such a thing
It is forbidden
It is not proper to lie
It is a taboo
Suddenly, they all regained their Sights. All of them began to go to transact their
respective businesses. At that point, Orunmila called all of them and asked,
"what about your promise to us?" They responded with another question, 'which
promise?' Orunmila responded, The promise you made that you would procure
tobacco and snuff for us". "Are you deaf or something? What sort of restless
man is this? If you must take tobacco or snuff, go and buy. We have explained
to you were to get it". Orunmila told the 16 principal Odu and Ose Tuura, "let us
go, they have lied to us and insulted us in the process". They left with
disappointment.
Their next port of call was the city of Cripples. Orunmila also expressed his
desire to use snuff. They too said that if not for their inability of walk, they would
have gone there to secure plenty of tobacco and snuff for him. He asked if they
would give the stuff to him if they helped them to regain the use of their limbs.
They promised that they would. Orunmila asked them to hold on to the staff of
Truth. They did. The 16 principal Odu and OSE Tuura sang for then as they did
for the Blind. They immediately regained the use of their limbs. All of them
decided to go about their respective businesses. When Orunmila asked them to
fulfil their promise to him, they told him that if he had not been drinking the
herbs prepared for him to bath with, he would have known that he ought to go
and buy his tobacco by himself. After all, they were not his
slaves. Orunmila asked his 17 disciples to let them go. He said that they had
lied to them and passed insults on them.
They also reached the city of those who had hunch backs. All the citizens of this
town had hunch back. They behaved like their counterparts when their ailments
were cured. Ornnmlla and his disciples left with disappointment that they had
been deceived and insulted.
Their next port of call was the city of the Albinos. All of the inhabitants there
were Albinos. They also treated Orunmila and his disciples exactly the same
way that those in the cities of the Blind, Cripple and Hunchback
did. Orunmila and his disciples left this town.
Soon after this, Orunmila and his disciples arrived at If Asooto, He expressed
his desire to take snuff. The inhabitants of the Asooto asked him to wait a little
bit for them. Before long, they returned with two rats, two fish, two hens, two
matured goats, two big kolanuts, two big bitter kolas, two kegs of wine and plant
of tobacco and snuff. Orunmila was so impressed that it was still possible to find
a town where people were that hospitable.
Orunmila asked Ose-Otura togo back to Olodumare to bring the calabash of
Destiny. He told Ose- Tunra to pass through the cities of the Albinos, the
Hunchbacks, the Cripples and the Blind, and ask them to hold the staff of Truth
and make them return to their previous conditions. The Albinos who had hitherto
been changed to dark complexion returned to their original white skin color; the
Hunchbacks whose backs had hitherto been straightened also developed
hunchbacks again; the Cripples who were walking freely returned to their
original lameness; and the blind who had regained their sights also became
blind again. They all lived and died miserably, full of regrets.
The inhabitants of Ife- Asooto were given the calabash of Destiny; they were
blessed abundantly for their truthfulness and their sense of appreciation. They
were assured and given the full blessings of the Deities. Ifa says that as long as
the person for whom this Odu is revealed is truthful and honest, as long as
he/she is appreciative of good gestures done to him/her, so long shall he/she be
receiving the blessings and supports of the Deities.
Translation
It is in front that the staff used to bait a dead fall trap springs to
This was Ifa's declaration to Orunmila
When going on Ifa mission to Ifa, the truthful
Be truthful
Be righteous
The elders who are truthful are supported and blessed by the
Deities
NOTE: If this particular stanza is the area picked by Ifa where the Ebo of Eji
Ogbe is to be offered, then it is forbidden for the Awo to imprint 'Eji Ogbe on the
Opon Ifa, the Ifa tray. Instead, the Awo needs to imprint on the Opon-Ifa, OseOtuura in order to receive the Ase and Igba lwa (calabash of Destiny). That is
the time that the blessings and support of the Deities are assured.
16. Ifa says that the person for whom this Odu is revealed needs to be
warned against engaging in self-deceit. Ifa says that this person is
working himself/herself up over what has already been spoilt without
having a thought on how to have a new and better one. He/She is
placing his/her hope on something that could be of no benefit to him/her
anymore; whereas he/she still have the chance to secure another one
that can be very useful.
Ifa says that the person for whom this Odu is revealed needs to cast
his/her mind off what is clearly lost, spoilt or' damaged and concentrate
his/her effort instead on how to get a better replacement.
The ebo materials here depend largely on the damaged, spoilt or lost
thing which needed to be replaced. Ifa says that this must be done as
quickly as possible so that it will not be too late for the person for whom
this Odu is revealed. On this aspect, Eji-Ogbe says:
Translation
Ifa says that it is a matter of deceit
I chorus that it is a matter of deceit, Orunmila the Bara
Agboniregun
Orunmila asked them to go and bring the person who engages
in self-deceit to him
One day, Orunmila called all his followers together. He gave them an
assignment to go and bring for him the person they knew was engaging in selfdeceit. They traveled far and returned with Alara, the king of Ilara Ekiti. 'This is
the person we saw who was deceiving himself', they told Orunmila, "Is it true
that you are engaging in the act of self-deception?" Orunmila asked Alara, 'How
am I deceiving myself?' Alara countered. 'My father was a king; I am now a king.
My father was powerful; I am powerful. I am more powerful than my father. My
father was popular during his life time; I am popular and definitely more popular
than my father. My father had several wives and children during his life time; I
have several wives and children and even more than my father. My father had
several properties during his life time; I have more properties my father. So, how
am I deceiving myself?' Orunmila declared that Alara was surely not deceiving
himself.
Orunmila again asked his disciples to go and bring for him the person engaging
in self-deception. They again went and brought Ajero, Owaranonn, ObaleyoAjori and so on, one after the other. Orunmila asked each of them if it was true
that they were engaging in self-deception. One by one they denied the
allegation and gave their defenses similar to the ones Alara gave. One by
one, Orunmila declared that they were not engaging in the act of self-deceit.
Once more, Orunmila asked them to go and bring the person engaged in selfdeceit. They confessed that they did not know such person. Orunmila asked
them to go and bring for him a woman who gave birth to a set of twins, but who
had lost the babies and had instead carved images representing the dead
babies. Before they made enquiries in 10 compounds, they saw such woman.
They
brought
the
woman
to Orunmila. After
exchanging
greetings, Orunmila asked after her set of twins. "They were dead", she
responded. "And what happened after?" Orunmila demanded from her. ''They
gave to me two dolls to represent the babies. I was also told that the babies had
turned to orisa and they will be assisting me in all my under takings", replied the
woman. "What are you doing to the babies" Orunmila asked. The woman
replied, "I feed them, I clothe them, sing for them and dance for
them". Orunmila asked her what happened after singing and dancing for the
dolls? "Nothing happens", she responded.
"When you talk to them, did they reply you?". No, she said. "When you send
them on errands, do they answer you?" "No, she replied. "When you feed them,
who eats the food, is it the babies or cats, dogs, goats or rats and
lizards?" Ornnmila asked. "To speak the truth, all of these animals except the
doll babies eat the food", she responded. That was when Orunmila declared;
"here is the person who engaged in the act of self-deception". When the woman
asked why Orunmila said that she was deceiving herself, Orunmila responded
that, "instead of looking for means to have other children who will be useful to
you in future, you are celebrating the ones which had already died, spoilt and of
no benefit to you anymore. Instead of looking for two rats, two fish, and two
hens for me to offer ebo for you so that you will become pregnant and later a
proud mother of a baby, you are still Singing, dancing, feeding and fending for
ordinary dolls! She agreed that truly, she had been engaging in self-deception.
She vowed to rectify her mistakes forthwith.
That same day, she brought all the ebo materials to Orunmila and the ebo was
duly performed. Orunmila asked her to go to his backyard and pluck the first
leaves she found on her right hand and the first ones she found on her left. She
did. The two leaves were ground together to make herbal soup for her
consumption. Orunmila told her to go to her home, that she had just taken
practical steps against her former act of self-deception.
A month after this ceremony, she became pregnant. After the pregnancy, she
gave birth to a bouncing baby. This time around, the baby survived. On the sixth
day of birth, people gathered together for the naming ceremony. The woman
insisted that only Orunmila could name the baby since only he knew how the
baby came into being in the first place.
They invited Orunmila for the naming ceremony. When he arrived, he asked her
that on the day she came for the ebo, she was asked to go to his backyard to
pluck some leaves; did she remember the leaves she plucked on her right
Side? She replied that they were Idoro leaves. And the ones on her left side?
She replied that they were Own leaves. Omnrrnla replied that the baby whose
mother ate herb soup prepared with Idoro and Own leaves had brought its
name from heaven. The baby should be named 'Idowu, That is
Idoro + Owu = Idowu
When "Idowu", the baby attained 30 months of age, the mother brought
to Orunmila another set of two rats, two fish and two hens for another ebo, she
told Orunmila that she needed another baby. Orunmila told her that was the
period she no longer engaged in self-deceit. The ebo was offered for her. And
as it happened the first time, she was sent to the backyard to pluck leaves. She
did with both hands, and she soon became pregnant. After this, she gave birth
to another bouncing baby. The baby also survived.
During the naming ceremony, Orunmila was invited. He asked the mother to
name the leaves she plucked on her right side; she responded that they were
"Lara leaves. And the leaves on the left side, she responded that they were
"Araba leaves. Orunmila declared that the baby born after the mother ate the
herb soup prepared with "Lara and "Araba leaves should be called Alaba, that
is Lara + Araba = Alaba,
The woman was full of joy, singing and dancing and praising Olodumare, Ifa
and Orunmila saying:
Translation
Four big babies for me alone
Four hefty babies for me alone
Omo-Taye is a baby truly
Omo-Keyinde is truly a baby
And Alaba is truly a baby
But my own baby is Idowu, the owner of selected Okun
beads
Ifa says that there is the need for the person for whom this Odu is revealed to
take practical steps in order to change his/her lot from misery to joy from
disappointment to fulfillment and from hopelessness to accomplishment.
Translation
Ifa says it is a matter of deceit
I chorus that it is a matter of deceit Orunmila the Bara Agboniregon
Orunmila asked them to go and bring the person who engages in self-deception
to him
They brought Alara
They said that Alara was engaging in self-deceit

Alara said that what evidence did they have?
Alara claimed that he was not deceiving himself
Orunmila declared that Alara was not deceiving himself
They brought Ajero
They said that Ajero was engaging in self-deceit
Ajero said that what evidence did they have?
Ajero claimed that he was not deceiving himself
Orunmila declared that Ajero was not deceiving himself
They brought Owarangon-Aga
They said that Owarangon was engaging in self-deceit
Owarangon demanded for evidence of self-deception
Owarangon said that he was not deceiving himself
Orunmila declared that Owarangon was not deceiving himself
They brought Obaleyo-Ajori
They said that Obaleyo-Ajori was engaging in self-deception
Obaleyo said that he was not deceiving himself
Orunmila agreed that Obaleyo was not deceiving himself
They said that they did not know the person deceiving himself
Orunmila asked them to go and bring someone who gave birth to a set of twins
And the twins died
And she was given two carved images to represent the twins
They brought the woman to Orunmila
Orunmila declared that this was the person who engaged in self-deception
She complied
Now four big babies for me alone
Four hefty babies for me alone
Orno-Taye is a baby, truly
Orno-Keyinde is truly a baby
And Alaba is also a baby
But my own baby is Idowu, the owner of selected Okun beads
17. Ifa says that the person whom this Odu is revealed should be seriously
warned against the act of being ungrateful for whatever deed that he/she
received from Olodumare, Ifa and/or his/her fellow human beings. Ifa
says that this person has the tendency of displaying lack of gratitude for
whatever was done to him/her. Ifa says that if this is not stopped
forthwith, this person may find himself/herself in a situation where his/her
ingratitude will not be tolerated, and he/she may be referred to where
his/her cries for assistance may simply be ignored or handled with levity.
Ifa also says that this person for whom Eji-ogbe is revealed needs to
salute and praise Olodumare and Ifa every morning, for all the good
deeds he/she has received in life and ask for more good things. If this is
done, he/she will never lack any good thing in life. If this is not done
however, he/she will live a sad and worrisome life. On these, Ifa says:
Translation
Ifa says that it is when the day dawns that we greet one another
Failure to greet each other amounts to keeping malice
Refusal to greet one means keeping malice with such person
This was the Ifa cast for Olurombi
Who wakes up early in the morning
And declared that she would never greet Ifa any more
When asked why
She responded that she followed Ifa for so long
But her Ifa was of no benefit to her
Orunmila woke up early in the morning
He said "Olurombi good morning to you"
Olurornbi responded with "han-On hun-un"
Orunmila said that "Olurombi why are you murmuring and grumbling'?
Olurornbi responded that it was because she had no money
Orunmila prepared the herb of wealth for Olurombi
Olurombi became very wealthy
After securing abundant wealth
She refused to give thanks to Ifa
Olurombi was a follower of Ifa for some time. At a stage, she refused to greet
her Ifa anymore. When Orunmila realized this, he went to Olurombi i early in the
morning to greet her. She responded with grumbling. When Orunmila asked her
why she was grumbling, she responded that after serving Ifa for so long, she
had no wealth to show for it. Orunmila saw this as a challenge and he prepared
herbs which make people to be wealthy for Olurombi. She became very
wealthy, but she still refused to give thanks or show her gratitude to Ifa.
Translation
Ifa says that it is when the day dawn that we greet one another
Refusal to greet one means keeping malice with such person
Who woke up early in the morning
And declared that she would never greet the Ifa any more
When asked why
Oronmlia woke up early in the morning
He said "Olurombi good morning to you" Olurombi responded with "hun-un"
Orunmila said that "Olurombi why are you murmuring and grumbling"
Olurombi responded that it was because she had spouse
Ifa prepared the leaves of spouse for Olurombi
Olurombi became successfully married woman
After securing a spouse of her choice
When Orunmila realized that Olurombi refused to show appreciation when she
became a very prosperous woman, he approached her again and greeted her.
Olurombi responded with complaints. When Olurombi asked her why she was
grumbling and complaining, she responded that it was impossible for her to
have a responsible spouse of her choice. An appropriate Ifa work was prepared
for her to that effect and she became a successfully married woman. She also
became the envy of other married women and spinsters alike. Yet, Olurombi
refused to give thanks or show appreciation to her Ifa which made these things
possible for her.
Translation
Ifa says that when the day dawns, we need to salute each other
Failure to do so amounts to keeping malice
Refusal to greet each other means keeping malice with each other
And declared that she would never greet her Ifa anymore
They asked her why
She responded that after following Ifa for so long
She had nothing to show for it
Orunmila woke up early in the morning, he said, "Olurombi, good day to you"
Olurombi responded with "hun-uri hun-un" Orunmila asked her "why are you
murmuring and grumbling?"
She responded that it was because she had no house of her own
Orunmila prepared leaves which make it possible for one to have a house
for Olurombi
Olurombi became a proud house owner
After securing the house, she refused to show gratitude to Ifa
After Ifa had made Olurombi a prosperous woman and made her happily
married, she still refused to greet Ifa, show appreciation or even thank Ifa for all
that Ifa had done for her. But in order to prove to her that Ifa had no grudge
against her and that Ifa kept no malice, Orunmila still went to her early in the
morning to greet her. As usual, she responded with murmur and
complaints. Orunmila asked her why she was still complaining. She responded
that it was because she had no house of her own. Orunmila made some herbal
preparations for her and before long, she became a proud owner of a very big
mansion. After erecting and completing this edifice, she refused to greet Ifa or
show any form of appreciation.
Translation
Ifa declares that when the day dawns, we need to salute each other
Failure to do so amounts to keeping malice with each other
Who declared that she would never greet her ltd any more
They asked her why

She responded that after serving Ifa for so long
She had nothing to show for it
Orunmila woke up early in the morning, he said, "olurombt, good day to you"
Olurombi responded with, "han-On hun-un" Olurombi asked her, "Why are you
murmuring and
grumbling?"
She responded that it was because she had no child of her own
Orunmila realized that after ensuring that Olorumbi became a house owner, she
still refused to greet Ifa, He went to greet her early in the morning. Olurombi
complained that her refusal to greet Ifa was because she had no child of her
own. This was the time that Orunmila told her that she had some questions to
answer. Orunmila then asked her the following questions:
"One, when you complained that you had no money, I made you prosperous
beyond your wildest imagination, did you come back to give thanks or even
show your gratitude?" Orunmila asked. Olurombi responded that she never did.
"Two, when you complained that you had no spouse, I made it possible for you
to have a spouse of your dream. You became the envy of all. Everybody was
praying to have a spouse like yours. Was that not so"? "It was so", Olnrombl
responded. "Did you come back to say thanks or show any form of
appreciation? She was asked. "No, I never did", Olorumbi responded.
"Three, when you complained that you had no personal house, Ifa made it
possible for you to erect the biggest mansion in your environment. Was it not
so?" she was asked. "It was so she responded. "Did you come back to say
your thanks or even show your gratitude to Olodumare and Ifa who made it
possible for you?" "No, I never did." Olurombi responded.
Orunmila then declared to her that it was clear that she was a person who never
knew how to show appreciation for any good deed done for her. For this
reason, Orunmila told her that her child was not with him. "If you need a child,
go to beg for one in the home of Iroko Ogbo Oluwere",
Ifa told her that she would meet several other people who had gone there for
similar requests. The only condition was that they needed to make a solemn
pledge of what that would give Iroko-Ogbo after they had been safely delivered.
She was told that she must mention whatever she knew that she would be able
to redeem as her pledge no matter how small. Orunmila cautioned her not to
exhibit the type of attitude she had been displaying with him over there. With
that, she was dismissed.
When Olorumbi reached the shrine of Iroko, she met several women making
their pledge. "Iroko, if you give me a child, I shall be here this time next year to
give you a big ewe"; "Iroko, I need a child, if you give me, I will come here next
year to give you a big goat"; "Iroko, my husband's family had been planning to
send me away because I cannot bear a child for my husband, if you give me a
child, I shall bring you a big hen this time next year"; "great Iroko, a tree on
earth but a Deity in heaven, my home is being threatened because I cannot give
my husband a male child. His people are planning to merry another woman for
him who will give him a male child. Make it possible for me to become pregnant
this month and give birth to a male child so that I will give birth to the heir in my
husband's lineage before any other woman. If you do this for me, I will give you
a big ram with twisted horn this time next year". These were some of the
requests and pledges that Olurornbi heard other women making. She however
did not believe that Iroko would be able to do all these. When it was her turn to
make her request and pledge, she said; "Iroko, I have come here for you to give
me a beautiful child. If you give me this child, I shall come here next year to
sacrifice the child for you in appreciation." Everybody there looked at her with
shock and surprise. They advised her to make another request but she
refused. Iroko told her to think properly on her pledge and she to ldIroko that
she had said what was on her mind. Everybody dispersed.
The following month, she became pregnant. Ten months after, she gave birth to
a bouncing baby boy. The baby was the most beautiful child ever seen around
that area for a very long time. The baby was fair complexioned, bulky, healthy
and happy. Esu Odara himself kept pampering this baby. The baby became the
baby of the whole community, and was loved by all.
However, when the time came for Olurombi to redeem her pledge, she could no
longer sleep. She was just crying every day and everywhere. She said that she
never knew that Iroko could do it for her. She thought that she could not have a
baby. Her reason was that it was because Orunmila knew that she was barren
from heaven that he referred her to Iroko, now that she had given birth to the
baby, she could not think of losing it. She summoned up her courage and went
In the home of the Babalawo, eji-Ogbe was revealed. The Awo told Olurombi
that she was in her present dilemma simply because she never knew how to
show appreciation when anyone did her anything good. They however advised
her to offer ebo with two big he-goats 2,000 cowries and knife. She complied
immediately. The Awo gave her one he-goat and asked her to head for the
shrine of Iroko. Esu Odara offered to follow Olurombi to Iroko shrine because if
not, the day would be extremely bitter for her.
At the shrine, Olurombi saw all the women whom she met the previous year
redeeming their pledges. They came with hens, goats, ewes, rams, he goats,
pigeons, food and Iroko was collecting all as they tallied with their various
pledges. Iroko kept looking at Olorumbi with contempt. When it reached the turn
of Olurombi, with the deepest sorrow ever heard by anyone in life, Olurombi
began to plead and sing, saying:
Translation
Olurombi o, please support me
Oh Iroko, please have compassion on me
Olurombi, please support me

Oh, Iroko, please help and support me
Several people pledged goats
Their slender goats
And several others pledged ewes
Their robust ewes
But I Olurombl, I pledged my child
My child as fair-complexioned as newly prepared palm-oil
Olorumbi oh! Please give me support
Oh, Iroko, please have mercy on me!!!
She rolled herself on the ground pleading with Iroko to please have mercy on
her. She said that she was only living and happy because of that baby. Instead
for Iroko to show any form of compassion, it was the highest degree to
contempt that was shown. Iroko replied her with her song, saying:
Translation
You, Olurombi, are a baby collector
And I, Iroko a baby collector
You Olorumbi were her to collect a baby
And I 'Iroko will also collect the baby
You saw several others pledging goats
Their slender goats
And you saw several others pledging ewes
Their robust ewes
You Olurornbi pledged your baby
Your baby as fair-complexioned as newly prepared palm-oil
You Olorumbi, are a baby collector
And If Iroko shall collect back the baby
Iroko told her that nobody forced her to make her pledge. That was what she
promised to bring back if the baby could be given to her. A pledge, Iroko
insisted, was a pledge. Iroko said that the he-goat she brought was not
acceptable. Olurombl cried and cried. Iroko did not budge one bit.
At that stage, Esu Odara asked Olorumbi to bring the baby. She did. He asked
her to bring the he-goat. She also did. Esu Odera promised Iroko that the head
of the baby would be given to Iroko and that the baby would be slaughtered.
Iroko responded that it was acceptable. Esu Odara brought out the knife that
she offered as part of her ebo, He placed the baby on the ground and at the
same time placed the he-goat besides the baby. Esu Odara cunnyingly
smuggled the baby back to the mother from behind and slaughtered the hegoat. He wrapped the head of the he-goat in a white cloth and gave it
to Iroko, Iroko accepted the parcel. When Iroko unwrapped the parcel, it was
discovered that it contained the head of a he-goat. Iroko
protested. Esu Odara responded that nobody collects one head two times.
"Why did you not look well before you accepted the pledge?" Case closed!
Translation
Refusal to greet one means keeping malice with such a person
This was the Ifa cast for Olorumbi
They asked her why
He said, "Olurombi, good day to you"
oloromot responded with, "han-On hun-un
Orunmila said that, "Olurombi, why are you murmuring and grumbling"
Olurombi responded that it was because she had no money
Ifa prepared the herbs of wealth of Olurombi
Olurombi became very wealthy
After securing abundant wealth
They asked her why
orunrrna woke up early in the morning
He said, "Olorumbi, good day to you" Olorumbi responded with, "han-On hun-un
Orunmila said that, "Olorumbi, why are you murmuring and grumbling"
Olurombi responded that it was because she had no spouse
Ifa prepared the leaves of spouse for Olurombi
Olurombi became a successfully married woman
After securing a spouse of her choice
This was the ifa cast for Olurombi
And declared that she would never greet her Ifa
anymore
They asked her why
He said, " Olurombi, good day to you" Olorumbi responded with, "han-On hunun
Olurombi responded that it was because she had no house of her own
Orunmila prepared leaves which make it possible for one to have a house for
Olurombi
Olorumbi became a proud house owner After securing the house
This was the Ifa cast for Olorumbi
They asked her why
He said, "Olurombi, good day to you" Olorumbi responded with, "hun-uri hunun"
Olurombi responded that it was because she had no child Orunmila responded
that her child was not with him
He asked her to go to Iroko OIowere
Olurombi went to Iroko OIowere
And pledged her baby
She complied
Esu Odara accompanied her to Iroko Now,
Olurombi o, please support me
Oh! Iroko, please pity my condition and be lenient with me
Several people pledged goats
Their slender goats
And several others pledged ewes
Their robust ewes
But Olurombi pledged her baby
Her baby as fair-complexioned as newly-prepared palm-oil Olorumbi, the baby
receiver
And Iroko the baby receiver
Before long, and not too far
Join us in the midst of happiness
Come and see all ire in life.
Ifa says that the person for whom this Odu is revealed shall have course to
rejoice even though he/she had hirer to shown lack of gratitude. This happiness
shall come only if he/she is ready to turn over a new leaf.
18. Ifa says that whenever this Odu is revealed during any ceremony either
for naming, remembrance, marriage, house warming, funeral, chieftaincy,
birthday etc., nothing must be slaughtered for the occasion. No bird must
be killed; no beast must be slaughtered where this Odu is revealed. If the
said occasion entails entertaining a lot of people, then, fish may be used.
Alternatively, already slaughtered animals may be bought from a

supermarket or abattoir and brought home for cooking. A restaurant may
be contracted to prepare all the food to be used for the occasion.
The reason why this is very important is that Ifa says that several evil
spirits are hovering around where this Odu is cast. These spirits love to
consume blood. If any animal's blood is sighted in that area, these spirits
will consume the blood. The moment they taste this blood, they will be
demanding for more blood and they will simply be consuming human
blood. This may translate to avoidable accidents or other disasters where
human blood will be spilled unnecessarily.
If this Odu is revealed when a ceremony is about to take place, Ifa
recommends that those involved needs to prepare plenty of mashed yam
mixed with palm-oil and place it where this Odu is revealed and the
venue where the ceremony is to take place. The mashed yam and oil will
also be sprinkled on Ifa and on the ground of the venue where the
ceremony will take place. If this is done, these evil spirits will consume
the mashed yam and palm-oil. As soon as these spirits taste the mashed
yam and oil, they will be looking for more mashed yam and oil and will no
longer be interested in consuming blood. On all these, a stanza in EjiOgbe says:
Translation
The day dawned I carried my consultation bag with all its contents
Early in the morning I carried my bag ready to go
At dawn, I carried my bag filled with all my needs for my journey
When going on Ifa expedition to Isin town
On his arrival at Isln town, Orunmila met the citizen of that town holding a big
goat on their way to the home of one prominent Babalawo. "Where are you all
going?" Orunmila asked. "We were told that we need to serve Ifa with this goat
in order to alleviate all the problems in the town," the citizens of Isln town
responded.
"No!" Orunmila shouted. "You must not do that. If you do it, you will only
aggravate your problems as the evil spirit which you are trying to avoid will only
grow wild and consume you all in the process". Orunmila explained further that
if they spilled any blood, these evil elementals would consume the blood and at
the same time be searching for more blood to consume. If they could not get
any blood, they would begin to consume their blood.
Orunmila pleaded with them not to slaughter the goat. "That was how we were
asked to do it and nothing would change our mind on that," the Citizens of Isln
town retorted. They went straight to the home of their Babalawo and the goat
was slaughtered. They were even making jest of Ornnmlla for trying to mislead
them.
As soon as the goat was slaughtered the evil spirits consumed its blood. They
all went berserk searching for more blood to consume. When they could not get
any blood, they began to consume the blood of the citizens of Isin town. Things
became worse. Creditors became debtor. Those who were hitherto strong and
healthy became invalids, pregnant women lost their pregnancy. Most ablebodied men and women became jobless. Life became unbearable for them
at Isin town.
Translation
The day dawned, I carried my consultation bag with all its contents
Early in the morning, I carried my bag ready to go
These were Ifa's declarations to Orunrrnta
When going on Ifa expedition to lkija land
As in Isln town, Orunmila met the Citizens of Ikija town dragging a goat to the
home of their Babalawo. He asked what they wanted to do with the goat. They
explained that they cast Ifa for overall well-being and the Babalawo asked them
to bring a goat for ebo, Orunmila also advised them not to kill the goat and told
them of its possible consequences if this was done. Just like what happened in
Isin town, the citizens of lkija town slaughtered the goat and all evil things began
to happen to them. Their own was even worse than those things which
happened to the people in Isin town,
Translation
Early in the morning, I carried my' bag ready to go
These were Ifa' s declarations to Qnlnmlla
When going on Ifa expedition to Otunmoba land
When Orunmila arrived at Otunmoba town, he saw them with a big goat which
they planned to slaughter in order for them to acquire all the good things of
life. Orunmila advised them against it as he had done in Isln and lkija towns. He
warned them of the possible consequence of doing such a thing. "What are we
going to do now?", they asked. He told them to go and cook 10 big pots of yam.
When the yam was sufficiently done, he asked them to mash it and add palm oil
to it. The pottage was mixed together. He advised them to sprinkle it to all the
roads leading to the town and at their respective doorsteps. They all complied.
When the evil spirits saw what, they had prepared, they settled down to
consume it. After the consumption, they all lost their appetite for blood
consumption. It was only mashed yam and oil they were interested in eating.
Unable find more, they left the scene.
As soon as the evil spirits departed, those responsible for all the good things of
life took over in the town. The inhabitants of Otunrnoba became wealthy. They
were blessed with good spouses and children. Their businesses grew well.
They were very happy.
The following year, Ornnmlla came to Otunmoba town on a visit. When they
saw, him they were all hailing him. He asked them; "how was the situation in
your town since last year'? "Everything had been very well with us; our lives had
been very eventful. Our business had grown well. We are all healthy and
happy", they responded. They then promised that they
. would never do anything in that town without first preparing mashed yam and
palm-oil to appease the spirits. That is what they do in Otunmoba town from that
time to date. They began to sing and dance, saying:
Translation
otonmoba citizen off springs of those who consume yam
pottage to put on weight
Here comes Olotun.
Otunmoba inhabitants, the off springs of those who consume
yam pottage to gain weight
That was how the inhabitants of Otunrnoba town did themselves a world of
good by listening to the simple advice of Orunmila
Translation
The day dawned I carried my consultation bag with all its contents
Early in the morning I carried my bag ready to go
At dawn, I carried my bag filled with all my needs for my
journey
When going on Ifa expedition to Isln town
He asked them to offer appropriate ebo
The heard the advice with their left right ears
And threw it away with their left (ears)
When going on Ifa expedition to lkija land
They heard the advice with their right ears
And threw it away with their left
These were Ifa' s declarations to Orunmila
When going on Ifa expedition to Otunmoba land
He advised them to offer appropriate ebo

They complied according to the advice given to them by Ifa
Before long not too far
All the good thing of life became theirs
Now, Otunmoba citizens, off springs of those who consume yam pottage to
gain weight.
Ifa says that all the good things of life shall surely come the way of the
person for whom this Odu is revealed as long as he/she can listen to
simple advice and observe the taboo never to slaughter any animal
during any occasion where he/she is involved.
19.
Ifa says that the person for whom this Odu is revealed must
try his/her best possible to avoid being involved in a serious
scandal which may tarnish his/her image and reputation for the rest
of his/her life.
Ifa says also that there is a very beautiful young lady where this Odu is
revealed with whom someone, a relation, is having an
incestuous relationship, there is equally this male relation who had been
trying to protect this young lady who needed to be advised as well so that
both of them may not end up disgracing themselves.
However, if this had already taken place, each of those involved must
first of all confess their misdeeds in the presence of those who ought to
know about it. Each of them also needed to offer ebo with one he-goat
and money. Each of them also needed to feed Ifa with one goat and at
least six liters of palm oil. If this is not done, they are not likely to succeed
in anything they lay their hands upon for the rest of their lives. This is
because the wrath of the Deities shall continue to live with them
throughout their lives. That is why it is very important to ensure that they
propitiate Ifa in order for them to be forgiven. On these, Ifa says:
Translation
Untoward conducts and actions
Irregular characters and attitudes
Were what make them to do what they cannot say
Were what make them to say what they cannot do
These were Ifa's declarations to Otooto Enlyan
Who after giving birth to only one woman
Shall in turn make her his woman
Ott Eniyan was a very popular man in his community. He was a great
merchant. He had travelled far and wide in the course of his business
transactions. For this reason, he was well known far and wide. He was also very
wealthy.
He gave birth to an extremely beautiful girl who soon became the center of
attraction everywhere she went to. She was the dream wife of all eligible
bachelors. Because of this girl's striking beauty, Ott Eniyan was never
comfortable whenever his lovely daughter was not around her. He then decided
to be taking her everywhere he went to. Instead of solving any problem, this
move only compounded the existing one. Everywhere they went, people were
making passes at her, even at her tender age. All these, Ott Eniyan
rebuffed.
When this young lady became matured and ripe for marriage, all known
influential people in the communities sent emissaries to Ott Eniyan, that
they were interested in marrying her daughter. For example, kings like Olofin
of Ile-Ife, Owa of Ijesaland, Alara of 'Ilara-ekiti, Ajero of Ijero ekiti, Owarangon of
'Ila town, Olugbon of Ile-Igbon, Ewi of Odu-ekiti and so on showed their interest
in marrying the daughter of Ott Enylan. All of these people, he turned down.
One day however, people suddenly realized that Ott Eniyan's daughter had
become pregnant. All the Kings, chiefs and very important personalities in the
various communities became curious. They wanted to know who that person
whom Otooto Eniyan considered more worthy of his daughter's hand in
marriage was. They sent emissaries to him to let them know the husband-to-be.
He only told them that they shall know the lucky man in due course of time.
Soon after, Otoot Eniyan's daughter gave birth to a bouncing baby boy. The
naming ceremony was fixed for the sixth day of birth. Unable to know what to
do, Ototo Eniyan went to the Awo mentioned above for Ifa consultation. He did
not want anyone to know that he was the person responsible for putting his own
daughter in the family way. He wanted to know what he needed to do in order
for him to be able to cover up this scandal.
The Awo told Ott Eniyan that he had done a grave thing. Consequently, the
wrath of the Deities was on him and the person with whom this outrageous act
was perpetrated. The Awo declared that he must confess his misdeeds and
offer an ebo with one he-goat. After this, he must feed Ifa with one she-goat. He
must also pray to the Deities for forgiveness. He must never repeat the action
again. All these, Ott Eniyan felt was impossible for him to do, especially the
aspect which the Awo said that he must confess his misdeeds. The Awo
declared that the steps enumerated above were the only condition under which
he could ever see the forgiveness and favor of the Deities in his life. Failure to
comply would only mean that he would live with the wrath of the Deities for the
remaining part of his life.
Ott Eniyan thought over his problem and decided to offer his ebo as
prescribed by his Awo. He therefore invited all those who had ever made
passes at his daughter before, to the naming ceremony of the new-born baby.
He promised them that they would all know the lucky father of the new-bornbaby.
All the Kings sent representatives to the ceremony with the instruction for them
to identify the husband of Ott Eniyan's daughter who was more presentable
or more important than them. Other Very Important Personalities were
physically present. The guests were lavishly entertained. Curious guests
asked Otooto Eniyan when the husband would appear to them, but he only
asked them to be patient and that they would soon know the husband. When all
the guests had beed fed to their satisfaction, the host announced that he
wanted to announce the presence of the husband in due course. He then
disappeared inside his house.
When he appeared again, he had changed his dress. He was wearing his best
dress, looking very attractive and justifiably presentable. He told the gathering
that he would announce the father of the new-born-baby with a song. He said:
Translation
Tell Alara, the King of llara
That I have made a terrible mistake
Tell Ajero, the King of Ijero
That I have committed a grave blunder
Tell Orangun, the King of 'lla
That I have committed a big error
Tell Obaleyo, the King of Ovo town
That I have terribly misbehaved
There is no-one above mistake
When he said this, everyone present understood the implication of the song.
They all went home to report their findings.
Translation
Were what make them to do what they cannot say
Were what make them to say what they cannot do
These were Ifas declarations to Ott Enlyan
Who after giving birth to only one woman
Shall in turn make her his woman
He complied
Now, tell AIere
That I have made a terrible mistake
Tell Ajero
That I have committed a grave blunder
Tell Orangun of 'lla

That I have committed a big error
Tell the King of Oyo
That I have terribly misbehaved
There is no-one above mistake
20. Ifa says that the person for whom this Odu is revealed is fond of fighting
a no-win battle. He/she loves to fight a hopeless battle in which he/she
would be justifying his/her action without success. Ifa says that if the
person for whom this Odu is revealed has sympathy for someone or for a
cause, he/she will begin to fight for the cause or person even if it is
obvious that such fight is hopeless. Consequently, Ifa says that it is
advisable for this person to accept whatever he/she cannot change
gracefully. He/she should desist from fighting wrongly.
Ifa also says that the person for whom this Odu is revealed needs to offer
ebo so as to live his/her life honorably. He/she cannot hope to live
forever, but he/she can offer ebo for him/her to attain great height in life,
have honor and respect, peace of mind and dignity before he/she dies.
On these, he/she needs to offer ebo with two white pigeons, two guinea
fowls two ducks and money. He/she also needs to feed Ifa with four rats,
four fish and money. A stanza supporting these assertions says:
Translation
Agbaku mogbe 'Isele
He was the Awo cast Ifa for Orunmila
Who shall fight against Iku (Death)
And shall be found guilty
When Orunmila was here on earth, he had only a few friends whom he chose
with extreme care. He made sure that all his friends were law abiding, decent,
God-fearing, honest, dedicated, humble, trustworthy and reliable. For this
reason, he valued these friends. Once in a while, he used to give them
assignments on ways to improve the communities in which they lived. These
friends would carry out the assignments to his satisfaction. For
these, Orunmila was extremely proud of these friends. Their friendship lasted
for a very long time.
At a stage, however, Iku began to pick these friends one after the other. This
infuriated Orunmila to the extent that the decided to wage a serious war
against Iku, He claimed that all those who had been assisting him to carry out
the missions which Olodumare set out for him were being systematically
eliminating by Iku,
All his loved ones were being deliberately removed by Iku. In order to fashion
out the best way to deal with Iku, Orunmila went for Ifa consultation in the house
of Agbaku-Mogbe-lseIe. He was however told
not to engage in this fight because he would eventually be found guilty.
On hearing this, he got more infuriated and decided to go and lodge his
complaint against Iku in the presence of otodumare. When he arrived there, he
reported to Olodumare how callous Iku had been. He explained in details how
Iku had been taking away all the good and selfless people who had been
assisting him in his work. Olodumare, after bearing all what Orunmila had to
say, sent for Iku to come and explain his own side of the' matter.
When Iku arrived, Olodumare asked Orunmila to repeat all the allegations he
had levelled against Iku, Orunmila did. Olodumere then demanded for Iku's
representations on the matter. Iku responded that all of Orunmila's allegations
were misplaced and one-sided. Iku explained that the assignment given to him
by olodumare was that of taking away all living beings whenever their time was
up. This assignment required being carried out without discrimination, fear or
favor. Anyone whose time was up; young or old, ugly or beautiful, short or tall,
benevolent or wicked, honest or dishonest, hail or sickly, brilliant or dull, God
fearing or heartless, dark skinned or fair complexioned, would be taken away.
He stated further that Orunmila was angry that he (Iku) took away those
assisting him in carrying out his assignments, but he conveniently forgot about
those spoiling his good works whom he (Iku) had equally taken away. Iku said
that Oronrrnla was complaining against him for killing good people but he did
not say anything about the bad people whom he had equally killed. Iku rested
his submission.
After this, Olodumare asked Orunmila if that was his first time of coming into the
world on assignment. Orunmila responded that it was not. Olodumare then
asked him if he had ever met again those who assisted him on his previous
assignments on earth. Orunmila said that he had not. When asked, what had
become of them, Orunmila responded that they were all dead. Then Olodumare
declared that all the people who were assisting him at that point in time would
also die. Without death, there can be no rebirth. Without death, there can be no
judgement. It is only during judgement by Olodu mare that those who were bad
can be commensurately rewarded. Human judgement can be faulty; but the
judgement of the Deities can never be wrong. Olodumare then
ordered Orunmila to apologies to Iku for accusing Iku wrongly. Orunmila did.
The matter was thus settled. This was noted.
Iku however told Olodumare that it was clear that the assignment given to him
by Olodumare would make all human beings to hate him since they would not
appreciate his work, no matter the explanation. He sought relief
from Olodumare, as from that day, Olodumare declared that nobody would trace
anyone's death directly to Iku (Death) anymore. Whenever anyone died, if
people asked for the cause of death, nobody would mention Iku: instead, they
would mention other causes such as old age, illness, accident, ignorance,
recklessness, excessive alcoholism, assassination, suicide, accidental missile
shot, stabbing, malnutrition, poisoning, hunger, starvation and so on. Iku thus
got his much-needed relief.
Translation
Agbakll mogbe Isele
He was the Awo cast Ifa for Orunmila
Who shall fight against Iku (Death)
And shall be found guilty
Where are the elders of old
Where are the elders of yesteryears?
Had it been that people do not experience death on earth
Where are the elders of old?
It is the Ebo to live a fulfilled life we ought to offer
Ifa says that the person for whom this Odu is revealed must not level allegation
against those doing their normal jobs.
B. SIGNIFICANCE OF EJI-OGBE FOR THOSE BORN BY THE 000

DURING IRELODU OR IKOSEDAYE
Eji-Ogbe is the most important and the most extensive of all the 256 Odu. It is
the King among all the other Odu, those born by the Odu are equated among
kings. It is not advisable for Eji-Ogbe children to prostrate to Kings as such
gesture is likely to have an adverse effect on such King.
By nature, Eji-Ogbe children love to crave to attention. They love to be
pampered. They see themselves as someone whom others owe a duty to make
comfortable.
The success of Eji-Ogbe children is guaranteed. They will have a home of their
own; they will be able to have all those things which make people comfortable.
They are however advised to pursue marriage and childbearing business early
in life as it is essential to do so. If this is not taken seriously, there is a high
likelihood that they may have problem of child-bearing and may invest a huge
resource on this in order to ensure that they have their own children in their
lives.
Eji-Ogbe children are Elegbe children, they have the support of egbe and Ifa in
this regard. They are born leaders even though they sometimes lack the
capability to manage huge resources and many followers. This notwithstanding
however, they will have a lot of respect and honor from far and wide. They will
not die young; they usually leave the stage of life when their ovation is at the
loudest.
These children also have an unbelievable capacity to overcome adversary. To
them, no person who conspires against them shall strive or succeed. To them
also, it is never late for them to achieve success and recognition in life. When
there is life, there is hope. When there is hope, there are boundless
opportunities to succeed.
In order to succeed however, they must never rest on their oars or be
complacent until they reach the zenith of their chosen careers in life. They have
the tendency to be easily carried away by little achievements. This is why it is
good for all Eji-Ogbe children to be constantly reminded not to rest until they
achieve their ultimate success in life. Indeed, Eji-Ogbe children can become
very lazy if they are not urged on to success.
Eji-Ogbe children have the tendency to assume that they are wiser than others,
only to be proven to be bloody fools. Conversely, those who feel that EjiOgbe children are fools, who can easily be taken for a ride, will only live to
regret such assumption.
There is the tendency that Eji-Ogbe children may experience terrible losses in
their lives. They nonetheless have the luck and capability to bounce back and
regain all what they have lost several times over. To them, when there is life,
there is hope. When there is hope, there are greater opportunities.
Eji-Ogbe children have the luck of getting hooked to the partners of their
dream. Their spouses are usually loving and understanding. They also take
care of their spouses, even though there is the tendency for them to engage in
extra-marital activities.
These children must always be warned against engaging in scandalous
activities, which may end up disgracing and humiliating them. This advice is
very important because one hardly finds one Eji-Ogbe child who can live above
board in this area. With much determination, however, they may be able to
caution themselves.
On the whole, Eji-Ogbe children have the potentials to live well fulfilled
lives and leave their marks on the sand of history.
When it comes to movements, if an Eji-Ogbe child plans to travel to another

place for a short time, it is good. But if he/she plans to go and live there on a
permanent basis, it is not advisable. Furthermore, if Eji- Ogbe children plan a
change of work, change of school, change of home, change of environment,
change of spouse, adequate Ifa consultations must be made and all the
necessary ebo must be performed before this can be done.
For the children whom Eji-Ogbe was revealed for during Ikosedave, no animal
must be slaughtered in the home of the parents for the naming ceremony of the
child - no bird, no beast, in fact, no blood must be spilled for the naming
ceremony. The parents may however go to the market to purchase all the meat
in the market and use it for the naming ceremony. There is nothing wrong in
this. Furthermore, the child must not be taken into the market until he/she is old
enough to enter the market on his/her own volition.
In general, the heaven is the beginning of all opportunities for EjiOgbe children. They must however be advised against being too emotional or
fighting a wrong cause.
C. AFFILIATED IRONMOLE AND ORISA OF EJI-OGBE
Eji-Ogbe is affiliated to all Irunmole and Orisa, However, the more prominent
ones include the following:
1. Ifa - For Overall Ire and especially for protection against untimely
death.
2. Ori - For support, achievement and success. It is also for victory
over adversary.
3. Esu - For Overall Ire and to facilitate the good things of life coming
towards the children of Eji-Ogbe
4. Obatala - For progress, longevity, comfort and peace of mind

5. Sango - For children, good spouse and success
6. Ogun - For victory and direction
7. Aje (wealth deity) - For financial success, progress and selffulfilment
8. Egbe - For leadership, progress and god support. Also for long
life.
9. Oke - For progress and long life and victory over adversary
10. lbeji - For double success, double victory and multiple Birth
D. TABOOS OF Eji-Ogbe
The taboos of Eji-Ogbe are so many that it is not likely that anyone can avoid all
of them. Consequently, most Babalawo or Iyan1fd use to consult
Ifa on which ones to drop among these taboos. Prominent among them are:
1. Must not eat goat to avoid depression and lack of progress
2. Must not eat fowl to avoid being turned against by peers and colleagues
3. Must not eat peanuts to avoid children mortality
4. Must not eat mushrooms same as in (3)
5. Must not eat lmumu (Ofio) same as in (3)
6. Must not brush his body against early-morning dew (i.e. must not go out
too early in the morning) to avoid unfulfilled dreams
7. Must never be envious of other people's achievements - to avoid
calamity and disaster to avoid unwanted repercussions
8. Must never be involved in sexual scandal to avoid disgrace and
humiliation
9. Must never think, plan or do evil to others to avoid negative repercussion
10. Must never tell lies to avoid the wrath of the Deities and public
condemnation
11. Must never eat snakes to avoid being castigated among peers
12. Must never sleep in total darkness to avoid disappointments and to, be
able to fulfil his/her destiny
13. Must never set trap for animals to avoid unfulfilled ambitions
14. Must never be a tailor or use needles to avoid being condemned by
peers. And to avoid lack of support from colleagues
15. Must never pursue wealth at the expense of children to avoid
childlessness.
E. POSSIBLE NAMES FOR EJI-OGBE CHILDREN
Males
1. Temillojo - Ones Life is most important
2. Abinjo - The unique birth
3. Olameni - Honor is given to one's present position
4. OIorunjinmi -God blessed me
5. Okanlawon - This one is special and different
6. Orimidara - My Ori is good
7. Ikueegbagbe - Death has forgotten (about me)
8. Ifalolaye - Ifa owns the world
9. IfaYorI Ifa excels
10. Ifatoba - Ifa is great
Females
1. Ifagbaye - Ifa is universal
2. QmQlaeQ - Children are one's coverlet
3. QmQniy1- Child is one's prestige
4. Ejide
5. Orimidara - My Ori is good
6. Okemuyiwa - Oke (deity) has brought this
7. Qlakitan - In-exhaustible honor
ABORU ABOYE

1 Mellis Popoola Ingles Ogbe

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1 Mellis Popoola Ingles Ogbe

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Ifa

An Invitation to Ifa Divination Volume ONE

Asefin Media LLP partnering with Ekofa INC.

They were advised to offer ebo

Letter from the Publisher

And inflict pain on others

that true devotees shall always overcome. This is why I am forever

Akapo has now offered Aro fish to his Ori

Orunmila went to work. He tried all he knew to no avail. Out of,

When the woman eventually succeeded in becoming pregnant, there will be

which could be making him/her to contemplate harming himself/herself or

When she was weeping in lamentation of her inability

The fire burns and burns

Something big and heavy that is coming from the sky

Business was down for Orunmila. He had no money at that particular

And goes to the back of the ocean to recess

I chorus that "it is now eight"

I chorus that "it is now ten"

Ifa says "it is now twelve"

from heaven to earth

I chorus that "it is nine"

"That is as red as clay"

I tried to walk in alley ways

Anytime he landed on ly Okin, the Peacock plumes, he would wash his

When coming from heaven to earth

She was advised to offer ebo

The offspring of Orisa Gbowuji

That made us feel that we were successful?

The offspring of Olodumare

We searched and searched for Olurokun

The small trees shall soon become mighty forest

OIomo-Agbo-Esie was a permanent resident in heaven. One day, he decided to

him/her by Olodumare and Ifa, the end is filled with regrets. On

They said that Alara was engaging in self-deceit

They asked her why

Olurombi, please support me

Alternatively, already slaughtered animals may be bought from a

He advised them to offer appropriate ebo

Tell Orangun of 'lla

B. SIGNIFICANCE OF EJI-OGBE FOR THOSE BORN BY THE 000

When it comes to movements, if an Eji-Ogbe child plans to travel to another

4. Obatala - For progress, longevity, comfort and peace of mind

E. POSSIBLE NAMES FOR EJI-OGBE CHILDREN

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